An Exposition of Pauls Epistles

CHAP. I.

In the direction of the Epistle, we have the description of the Writer, from his Name, Office and Authority. And then of those to whom he 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 extraordinary Embassador to the Church, which should afterwards be gathered to Christ: here is authority enough. Those to whom he 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 enough.

In the Salutation is contained an Apostolical Benediction, in which (1) He wisheth the Ephesians Grace, that is, all heavenly good things which are necessary to Sanctification and Salvation. (2) He 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 freedom from evil. (3) He opens to them the fountain and channel of this Grace and Peace wished to them, viz. God from whom, and Christ the Mediator 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 sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them.

After the Preface follows the Thanksgiving, containing a Proposition to be proved in the first part of this Chapter, which is this; That the Grace of God in Christ ought to be celebrated with an acknowledgement of God's blessing towards us, in the whole business of the Salvation of Believers: 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 he puts a difference between God the Father, and Jesus Christ the Mediator God-man, that the person and office of the Mediator might more manifestly appear. And he calls God the Father the God of Christ, (1) Because of that Grace, whereby the human nature of Christ was predestinated to the personal union with the Word, his Son. (2) Because of the Covenant of Redemption made between God and Christ the Mediator. And then he calls him the Father of Jesus Christ, (1) Because of the eternal Generation of the Son, by which the Father hath from all eternity communicated to him his whole infinite essence. (2) Because of the personal union of the assumed human 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 believers, or hath graciously he • t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed, or his grace is to be celebrated by us: To this purpose, that the grace of God might appear and be celebrated, all the words of this Argument tend, everyone 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 concerning 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 God's 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 anything, 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 mere grace.

Spiritual blessings ] (5) Here is grace also; For the benefits which are bestowed on us before others are spiritual, 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 we 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 be knowledge of God, or acknowledgement of our sin, or repentance, or faith, or any effect of faith, or any good work, or intention 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 we, above others, are blessed, are heavenly, that is, they are such as take their original from heaven, are conversant in heaven, and shall be completed in heaven; nor do they any ways savor anything 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 be derived on us by him: in whom as we are united together, we possess those things we have, and in whom we have right to those things which as yet we have not, and by whom we shall hereafter receive those things which remain; and as he hath obtained all things for us, so he keeps both them in himself for our use, and us that we may use and enjoy them. From all, and everyone of which it follows, that all our spiritual benefits are free and gracious, or effects of mere grace, and therefore we ought to celebrate the grace of God as the fountain and cause of them.

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

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

(2.) He 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 we in the consideration of dignity, and order, and in whom we, as his body, members, and offspring, are afterwards chosen in the order of nature: Therefore our election is free, there being no cause of it in us, which is to be sought for in God alone.

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

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

In love ] Love or charity is merely free, in which as he hath chosen us, that we should be made holy and unblameable, so also that in that his love we should perfect this our happiness; which love God will then fully put forth, when he shall fully consummate our holiness and happiness. And so the charity or love of God is hath the cause of election, and the completing or perfecting of those good things which follow election, and by consequence election is not only of grace, but is for the perfect possession of free happiness in the sight of God.

Arg. 3. Thus God of his grace hath blessed us in time, so also of grace he hath predestinated us to the inheritance of Sons, which was to be obtained by Christ in his own person, according to the good pleasure of his will: Therefore we should celebrate his grace. The parts of this reason prove the same, that the whole reason itself doth.

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

Unto the adoption of children ] (2.) Here also the Apostle manifests the grace of God. We are predestinated, not because we are foreseen as Sons, but that being not as yet Sons, we should by Grace attain the Adoption of Sons. Now the Adoption of Sons includes these four things. (1) An effectual Calling, or Faith to embrace the offered communion with Christ the only begotten Son. (2) A towardliness and good disposition of Sons, or the renovation of our nature, that we might love God as our Father. (3) The dignity and honor 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 any work of ours.

By Christ ] (3) And this doth make much for the advancement of Grace: We are predestinated that we may obtain the Adoption of Children by Jesus Christ, who is the first-begotten, and only-begotten Son, that by his merit and efficacy we might obtain all the fore-said degrees of Adoption: Therefore our predestination is from mere Grace.

To himself ] (4) That Grace might appear, he shows the end of Adoption. God hath predestinated us that we should obtain the Adoption of Children by Christ to himself, or to his use, viz. to the honor of him that predestinateth, or of Christ by whom he communicates to us Grace, and the Glory of the Sons of God: Therefore our predestination is free, for otherwise honor would not accrue to God or Christ by our Adoption.

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

Argum. 4. God to that end and purpose, that he might bring praise to his glorious Grace, chose and predestinated us to the Adoption of Sons. It necessarily follows, that God hath elected and predestinated us out of Grace: For else he could never attain that end; and consequently ought we to give praise to God's Grace, and to bless God, who hath thus blessed us.

Of the Glory of ] Words of this Nature have an Emphasis; for (1) This Grace hath glory in itself, that is, it is every way glorious, and most worthy in itself that we 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 we should acknowledge the benefit in words and deeds, and that by all means possible we 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 happiness, I say, in this very Grace he hath made us welcome and acceptable to himself, in his beloved Son: Therefore we should celebrate this Grace of God. In which reason he intimates four things. (1) That God did of his Grace intend our salvation in election and predestination, and doth actually and in deed begin to put forth, and exercise Grace in our effectual Vocation to Faith. (2) That Christ not only as Son, but as Mediator 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) He intimates, that by Christ and in Christ, the cloud of sin being dissolved, the Grace of God shines upon us, and we are embraced and entertained, as reconciled, as now pleasing and acceptable in Christ, who a • our Surety and common Parent comprehends us all in himself.

Argum. 6. In Christ by the rich Grace of God we receive Redemption and pardon of sins: Therefore we should give praise to the rich Grace of God only in our salvation. And to this purpose all the parts of this reason tend.

Redemption ] (1) We were in ourselves lost, and held captives under the bonds of blindness, sin, wrath, and death, whence we could by no means free ourselves: whence there had been no coming 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 any merit or help from us, the price of our salvation being both covenanted for, and paid by himself alone; lest any praise should be given to anything besides his Grace.

Through his blood ] (3] We are not redeemed with Silver or Gold, but with the Blood of Christ, that so the price might show the danger wherein we were, and exalt God's Grace.

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

In whom ] (5) This Redemption and remission of sins we (being once become Believers) have not in ourselves without reference to Christ, but in Christ as our Surety, Redeemer and Head, we being united and graffed into him by Faith.

The riches of ] (6) The only 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 God's Grace only may deservedly be praised, as the cause of our salvation.

Argum. 7. From this abundant Grace, as from a fountain, Christ, or the Father in Christ, hath according to his great wisdom, communicated to us in our effectual Vocation all Wisdom and Prudence, that is, hath given us saving Faith, in the object whereof consists the sum and perfection of all Wisdom and Knowledge; for though saving Faith be in itself imperfect, yet by it we apply a known Christ to ourselves, who is the treasure of all saving Wisdom and Prudence, as a general medicine and remedy for all evils, which is an abbreviate of Wisdom and Prudence. In this Argument the particulars prove the same also.

Towards us ] (1) We 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 we are endowed with Wisdom.

He 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 Wisdom and Prudence: Therefore it is of Grace.

Wherein, viz. In which Grace] (3) Here Grace is expressly mentioned, he out of his Grace hath plentifully bestowed upon us this Wisdom and Prudence.

Hath abounded ] (4) He who was full of Grace, hath shewn himself to be such in this, as if he 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 be praised.

Argum. 8. The manifestation of God's secret Will, touching salvation to be obtained by Christ, to the communicating of Faith, or Knowledge, and Prudence to his, is of the mere Will of God, according to his good pleasure, which he had purposed in himself: Therefore the Grace of God is worthily to be praised under the name of God's revealed Will, and of Faith bestowed upon us. To this end all the parts of this Argument refer.

The Mystery ] (1) The Will of God touching the business of Salvation to be 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 revealed it.

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

Unto us ] (3) He 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 predestination, and his eternal purpose in himself: Therefore we ought deservedly to give praise to God's Grace.

Argum. 9. It depends merely upon God's Will and pleasure to appoint a full and fit time, wherein this Mystery of his Will should come to man's knowledge; what, how much, and when, to what age, and to what particular person this Mystery should be dispensed: Therefore the Will of God prevails in assigning the time, in which Faith is to be given, and in this respect also God's Grace is praise-worthy. The several particulars in this Argument confirm the same also.

In the dispensation ] (1) The Grace of God is to be acknowledged, because here is an economy, or, as the Master of a Family, a free disposing of his domestic things, whereby everyone orders them as he pleases; which liberty, as it is by right to be granted to every householder, so to God also, that he may act according to his own pleasure.

The fullness ] (2) There is a mature and fit opportunity of time, in which it is in God's power alone to determine, 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 he had purposed in himself, of which verse. 9. belongs to this ordering of the time: Therefore his Grace deserves here also to be taken notice of.

That he might gather] Argum. 10. The gathering, and manifestation of this gathering the elect and redeemed together, into Christ their Head, otherwise wandering and separated from God, is the sum and end of the revealed Mystery: Therefore we ought to render praise to God's Grace, by which we 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 Kingdom the elect Angels and spirits of just men in Heaven, the Jews and Gentiles in Earth; with a most strict union amongst themselves.

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 we Jews and all others ought to give praise to God's Grace. These things make for the advancement of Grace.

We have obtained an Inheritance ] (1) Eternal life, or glorification is an Inheritance, which we have not procured to ourselves, but have attained to it by divine appointment and dispensation.

(2) We are not able of ourselves so much as to receive this Inheritance, when offered to us; nor can we so much as take possession of this Inheritance, though it be settled on us; but we are made possessors of it, by appointment, for 〈 in non-Latin alphabet 〉 is a passive: What then is here which is ours, and is not of Grace?

Being predestinated ] (3) We were predestinated by God, that we should be called to this Inheritance: God did not take us into counsel with him, when he decreed our happiness.

Worketh ] (4) God who predestinated us to this happiness, worketh all things, not alone by preparing this happiness for us, nor only 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 possession of it.

After the counsel ] (5) Nor doth God go out of himself, to seek causes of his purpose, or of his operation, but he 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 carried to the choice of good and of life, and that we perform any good works, is of the mere, free, good pleasure of God, who worketh all good things after the counsel of his Will: Therefore Grace is praise-worthy.

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

Argum. 13. This is applied to the Gentiles, and particularly 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 we, should join together to declare and set forth the Grace of God. Now he proves that the Ephesians were made partakers of this Inheritance as well as the Jews, by six Reasons.

Ye trusted] Reason 1. Ye have believed in Christ, Therefore ye are made partakers of this inheritance.

Heard] Reas. 2. God hath sent the word of his truth, or saving Gospel to you, that hearing ye should believe and obtain salvation: Therefore you are not now as of old, like Proselytes, but had in equal honor 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 ye had believed, ye 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 believers. Therefore you also, &c.

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 be 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 until the covenanted Redemption be fully perfected and completed, in an absolute freedom 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 he shows us that the end of all these benefits is the praise of God's glorious grace, that God should be blessed and acknowledged, and his grace have the praise in all the fore-mentioned particulars, viz. in our Election, Predestination, Redemption, 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.

The Apostle proceeds to the second part of this Chapter, where he endeavors to strengthen the Ephesians faith; the proposition to be confirmed may be taken into this sense, in this or the like Rule; you Ephesians ought to be 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 effectually working by charity towards all Saints, and openly manifested to me an Apostle, and others: Therefore you Ephesians should be confirmed in the faith.

Arg. 2. You are esteemed worthy that thanks should be daily given unto God for you, even as I do: Therefore you ought to be 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 continually keep you in my memory, and make daily mention of you in my prayers, begging that the work of God may be perfected in you, and your faith confirmed: Therefore unless you think the motion of the Spirit in me, who pray for you, be in vain, you ought to have your faith strengthened.

Now he comes to set down the sum of his prayers which he 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 Wisdom and Revelation, he intimates that they have more and greater causes ( viz. in the Scripture, which is the fountain of Wisdom, and the sum 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 confirmation in faith, that I cannot wish anything more to the strengthening of faith, than a larger measure of the working of the Spirit of God, that having more wisdom 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 be confirmed in the faith.

The God of our Lord] Arg. 5. Drawn from the description of God, of whom this gift is craved. God who bestows the Spirit of faith, or of wisdom 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 he is our God, and out of fatherly affection, as he 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 be strengthened in faith.

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 inheritance are, which is prepared for you in the sanctuary of heaven, I only beg, that your eyes may be enlightened, that ye may apprehend them: Therefore, &c.

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

This Argument he confirms by a threefold comparison: (1.) Of the power of God with the adversaries power, and with the Ephesians weakness, in which respect he 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 forever overcome. (2.) Of the powerful work of God in their conversion, with the original of that work, that is, God's Omnipotency, in which respect he 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 manifestation of that working, which proceeds from the actual and exerted power of the Omnipotent God, as was suitable 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 man's conversion, 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 Christ's Resurrection. (3.) That they might understand, it was no less easy 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.

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, unto eternal life: Therefore you who are his members, even in the midst of afflictions, and in death itself, should be steadfast in Faith touching your deliverance.

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

Argum. 10. Christ even in his flesh is exalted far above all, both Angels and Men, so that nothing should be 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 be infinitely higher even as he is man; and therefore there is not anything wanting in him to the perfecting, nor can anything oppose him to hinder him from perfecting our salvation: Therefore you should be strengthened in the Faith of the Gospel.

Argum. 11. All our enemies, the Devil, the wicked in the world, Persecutors, Heretics and Impostors, the power of sin in us, prisons, banishments, all kinds of death are put under Christ's feet, that he may order them and dispose of them to our good, and put them under our feet: Therefore, &c.

The Head] Argum. 12. Christ is appointed Head over all things in the Church, that is, the Father hath committed the full power and administration of all things unto him, that he only should be the most near Head of the Catholic 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 Wisdom, Power, and Faithfulness in his office, you should be strengthened in Faith.

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

The fullness] Argum. 14. The Church is the fullness of Christ, so far as he is its mystical Head, so that he doth not judge himself to be perfected, and completed, till all and every of the Elect be gathered into one, united to him, have attained that full increase suitable to, and appointed for every member, and till at last they enjoy with him a plenary happiness: Therefore you should be as sure of the perfecting of your salvation, as you are that Christ will not suffer himself to be incomplete, imperfect and maimed.

Filleth] Argum. 15. Christ filleth all in all, that is, according to every Creatures capacity, as he is the God of Nature, he works all things, as he is the Head of the Church he perfects all things which belong to the Spiritual Life, Sanctification and Salvation of Believers, filling all his members by degrees: Therefore it is not to be questioned, but he will accomplish the begun work of Faith, Sanctification and Salvation in you. This, that he filleth all in all, is adjoined by way of correction or exposition to the former phrase of the fullness of Christ, by the Church, lest we should conceive that Christ's or our perfection depends upon any besides himself, who of his own free love hath brought this necessity upon himself, of communicating himself to us unworthy wretches, who stirred up this desire of us in himself; who himself hath the power to satisfy 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 he hath performed all things necessary to the perfecting of salvation, and that in all the faithful, the greatest and least: To him be the glory of his Grace, his power, and his constancy forever and ever. Amen.

CHAP. II.

Argu. 1. If you, O Ephesians, are considered in the common State of Nature, you will be found to have been in that condition, that you could not have recovered thence but by Grace. There are seven parts of this Argument, everyone whereof heightens our first misery, and proves Grace to be the only cause of salvation.

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

(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 ways of worldly and carnal men, who favor this natural life only, and followed their manners and customs, 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 he doth in the disobedient: Therefore, &c.

(6) You did fulfil the lusts of your flesh, and wallowing in them did commit whatever your vain mind dictated, whatever your corrupt appetite and affections of the flesh prescribed: To these the Apostle adds himself before his conversion, that they might see this Argument propounded in an Hypothesis, would serve to confirm the general Thesis.

Children ] (7.) By nature ye 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 he joins all other men, as they are considered in the state of nature: Therefore we are beholding to Grace for our salvation.

Argum. 2. God out of his rich mercy and love hath delivered us who believe, from this most miserable condition: Therefore our salvation is of Grace. The several parts of this Argument manifest the same.

God ] (1.) He shows God to be 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 be the abundant or rich mercy of God, whereby as it were touched with a sense of our misery, he 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.

Argum. 3. In the instant of our Redemption by Christ, and Regeneration by the Spirit of Christ, we as dead in sins were quickened together with Christ, that is, in Christ, and by Christ: Therefore we are saved by grace; For it is of grace that in the Covenant made between God and the Mediator, we 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 be given to us. It is of Grace that in the application of Redemption, and in the moment of Regeneration, life should be communicated to us in, and from Christ, that together with other Saints we should be grafted into Christ, enjoy the common spiritual life with them, and thrive and wax stronger in him; For which reasons our life ever depends on the life of Christ, and coupled with it in an indissoluble knot.

Argum. 4. God in Christ, who was raised up, hath raised us up also, and in Christ who is placed in the heavens, hath placed us together with him: Therefore he hath saved us of his grace. For as whatever Christ either did or suffered in our name and place is reckoned ours in God's 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 Redemption, the Redeemed did also rise with him judicially, or in a judicial way. In Christ's ascension into heaven, the Redeemed judicially ascend with him; In Christ's 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 believers, by Christ before faith be actually given: but in conversion this right before obtained by faith by a special act is applied to us, that as Christ ascending might say from the Covenant made between 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 be reckoned to ascend in me; so those that fly to, and believe in Christ may say, now I have gotten right, from the Covenant of salvation made by the Mediator between 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?

Argum. 5. The end for which we lost sinners both Jews and Gentiles, even after we 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 only by Grace.

He repeats the proposition to be proved in the very terms, and adds Arg. 6. Ye are saved by faith, and therefore by Grace: for faith disclaims our merits, and relies only upon the free and gracious promise of God, and that God hath appointed faith to be an instrument of our salvation (the nature whereof requires that forsaking our own works and strength, our own wisdom and honor, we should go out of ourselves, and seek salvation in God) is also of Grace.

It is the gift] Arg. 7. Neither our salvation, nor our faith is from ourselves, or our own natural strength, but like as salvation so is faith the free gift of God: Therefore we are saved by Grace. For when the Spirit of God begins to work conversion in us, it finds us dead in sins, and unless we are quickened by him, we cannot contribute anything to our own regeneration or salvation; nay we are not able so much as to act faith on the promises of God, unless faith, and the act of this faith be granted us from above.

Argum. 8. We are not saved by works; Therefore by Grace: for these do mutually, take away one another.

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

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

Created] Argum. 11. In Christ we are created to do good works: and by the same grace by which we are grafted into Christ, we are ordained unto the performance of good works: Therefore we are not saved by any virtue of our good works.

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

Should walk] Argum. 13. The end of these prepared good works is, that being quickened, and planted into Christ, and new born, and justified, and having gotten a full right to obtain Righteousness and Salvation in Christ, we 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.

Argum. 14. Which contains an amplification of Grace towards the Ephesians, in respect of their former condition in Gentilism. If you Ephesians be considered in your special estate, as ye were Gentiles, your condition will appear so miserable and deplorable, that you could not be otherwise delivered from it, than by Grace: Therefore the very changing of your condition will evidently show that your salvation is of Grace. He 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 uncircumcised, that is, had in reproach by the Jews, who boasted in an external circumcision made with hands.

(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 Kingdom of Satan: Therefore that ye are delivered from this so miserable a condition, cannot be anything else but of Grace.

Argum. 15. If the happiness of this present state were compared with the former state, it would be found to be so great, that it could proceed from nothing but Grace. There are eight parts of this Argument, everyone whereof hath the same tendency. (1) The Ephesians who were far off from the Covenant and from the Church and its privileges, 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.

(2) Christ hath reconciled the Gentiles and Jews to one another; he is a peaceable Mediator, and the very cause of Peace; he hath joined both his people into one body; he 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 suffering in the flesh, he hath procured this Peace: And are not all these of Grace?

(3) This is propounded more specially, and in express words; Christ hath abrogated the Law of Commandments, consisting in Ordinances, that is the positive Ceremonial Law, which was fulfilled by his coming; thus that Law being taken away, which stirred up enmity between the two people, he joined them both, being reconciled, to one another, as one new man in himself the common head, making one mystical Christ, or joining the Jews and Gentiles as the members of one mystical body, into one body, he himself being the Head thereof. And here, we may perceive Grace in the highest degree.

(4) Here he brings another end of the abolished Law, that he might reconcile in this his own body, not only 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.

(5) Here he declares how this Peace was made known to the world, viz. in the preaching of the Gospel by Jesus Christ, who as he was the Author of Peace, so he 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 shows itself.

(6) Here he gives the reason why this Peace was preached 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 preached to Jews and Gentiles. Here is nothing but Grace.

(7) In this he gathers by way of a Corolary, that the Ephesians are now no more guests or strangers, but Citizens of the City of the Saints, and of the family of God, which also is the privilege of all us that believe.

(8) In which explaining more at large the union of the Ephesians with Christ and the holy Church, he shows that they are living stones of the Temple of God, as straitly united with other Believers, 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 only upholding the whole building, but also joining 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 only foundation of this Temple, and by thus teaching, do edify and build the Saints upon Christ, according to the Doctrine of the Prophets and Apostles. (3) The stones of this Temple are the Elect, or all true Believers, who • re built upon Christ by the preaching of the Truth, amongst whom were these believing Ephesians.

He proceeds in his allegorical description of the true Catholic Church, and explains four conditions and properties of the Church, or Temple of God. (1) This Temple is said to be artificiously made, or fitly compiled, because the whole building of the Church and all its members are then fitly compacted with the greatest wisdom, when Christ and his will is so preached, that every Believer, hath his proper place and function, according to the quality of the gifts of the Holy Ghost, so that some in public 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 Believers 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 increaseth by the addition of stones, or converted Believers, 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 continually grow in holiness. (4) This Temple is rational and spiritual, because it is a holy Temple, that is, not a society of earthly, profane, and unclean men, but a spiritual society of holy men, as it were a heavenly habitation, in which God truly dwells, is truly known, loved, called upon, and worshiped.

He 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 God's dwelling-place, or a part of this Temple, and communicated with the Catholic Church; and that themselves were partakers of the properties of the Church by the Holy Ghost dwelling in them: from all which we may conclude, that the Ephesians had so much and so great happiness, that nothing else but Grace could bestow upon them.

CHAP. III.

He alleges twelve Arguments for the commendation of his Ministry.

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 maintaining 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.

Argum. 2. I am peculiarly appointed by Christ to be an Apostle of the Gentiles, if ye have rightly understood the dispensation of Grace, or the Evangelical Doctrine, which was committed to me, that I should preach it unto you: Therefore my Ministry should be had in estimation by you.

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

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.

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

Argum. 6. That part of the Mystery, which is touching 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 be 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 he was taught it by a special revelation, Act. 10.

Argum. 7. The authority committed to me to dispense this Grace of God, is joined both with gifts necessary to an Apostolical function, and with the effectual blessing of God, wheresoever and whensoever I have opportunity of preaching: Therefore, &c.

Agum. 8. The Grace 〈◊〉 me in calling me 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 inferior to all Saints, and by how much the greater the number of the Gentiles is, and lastly by how much the more glorious the matter which I preach. viz. the unsearchable riches of the Grace of Christ: Therefore, &c:

Argum. 9. The ends of my Ministry are glorious, (1.) That the secret things which lie hid in the counsel of God, should be brought to light. (2.) That the blind may be illuminated to see and understand things revealed. (3.) That all men may know they are to be made partakers of salvation only 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.

Argum. 10. The use of my Ministry is glorious, because by it the manifold wisdom 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 heaven, much more to men on earth: Therefore, &c. For the Angels know nothing of the mystery of man's salvation but by the revelation of it to the Church.

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

Argum. 12. The fruit of this Ministry is glorious, because by the preaching of the Gospel to Jews and Gentiles believing 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 be accepted with you.

From all these fore-going things, as from one antecedent, the Apostle infers this consequent conclusion, That they should not be offended in his bonds or captivity, that is, they should not faint, nor become weary, or slothful in the cause of faith for his afflictions, but rather constantly persevere, and make proficiency therein. To which Exhortation, he adjoyns two Reasons, (1.) Because he suffered these afflictions for them, that is, for vouching their privileges in Christ, and for the confirmation of their faith. (2.) Because his afflictions were a glory to the Ephesians ; for from hence 〈◊〉 did appear how much God esteemed them, in that he had sent Apostles to them, who should not only teach them the way of salvation, but also undergo afflictions for to witness the truth they preached, and for the confirmation of their faith.

CHAP. IV.

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 be holy as God, who called them was holy, verse. 1. He 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 opposite. (2) Gentleness, to which cruelty is opp • site. (3) Quietness of mind, or easiness to be pleased, to which is opposed rashness or a readiness to be angry. (4) Forbearance, to which revenge is opposed. (5) Charity (whence he would have the rise of all other virtues especially forbearance) to which is opposed hatred of ones neighbor, and self-love, and without these virtues it is not possible to maintain the unity of the Church, verse. 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 be easily preserved, it being one and the same labor to keep it and these virtues.

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.

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

One Faith] Argum. 5. There is one Faith, or one Doctrine which is to be believed, and such also is that saving gift of Grace, viz. justifying Faith by which we believe: Therefore the unity of Believers should be preserved.

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

Argum. 7. We have all one God, who requires that those that worship him should be unanimous, and we have all one Father, whose will is that his Sons should be linked together in a brotherly love, who in excellency infinitely surmounts all, who in his providence sustains and governs all, and who in a special manner by Grace dwells in all the Elect: Therefore you ought diligently to practice concord among yourselves.

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 everyone according to the measure of the gift which Christ thought fit to be given: Therefore, &c.

He confirms this Argument touching gifts and the different measure of them, from the testimony of Psal. 68. where there is a Prophecy, first, of Christ's Ascension, then of his Triumphing over his enemies, the Devil, Death and Sin; and lastly, of his bestowing gifts for the use of the Church.

From this Prophecy of Christ's Ascension, the Apostle proves that we must first necessarily presuppose Christ's preceding humiliation, that is his incarnation, and his abasement of himself unto the common infirmities of the flesh, unto the suffering of both soul and body, and unto 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.

From the same prophecy he gathers that Christ God who descended to be incarnate, or that he might take flesh, was not made another, or any other person when he ascended as God incarnate, or having taken flesh upon him; that the human nature assumed, did not add anything to the constituting or perfecting the person of the Son of God, but only was taken into the unity of the person: and therefore Christ's descending and ascending was the same, even as he that puts on a garment is the same as he was when naked. Furthermore coming to show the end of his Ascension he adds,

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

He in part shows how Christ hath accomplished all things, as much as is sufficient to his purpose, by ennumerating the several orders of Ecclesiastical Ministry, some temporary and extraordinary, as Apostles, Prophets, Evangelists ordained for the laying the foundations of all Churches; some ordinary and perpetual, as Pastors and Teachers, instituted for the continuing of the Church.

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

Argum. 12. From the term of the duration of the Ministry. This Ministry must continue until all we Elect come unto the unity of the Faith and the Knowledge of Christ, that is, not only until we be united to Christ by Faith and Knowledge which is of Faith, but also until all we that are redeemed, or that are elected, as many as do live or shall live, I say, until we all come one after another, to a present Knowledge in an immediate vision, or to a perfect regeneration, and incorporation in Christ, when all the Elect being now united and perfected, shall constitute one Mystical Christ, who shall be every way complete and perfect, and attain his full stature, which shall be in the resurrection: Therefore for this end and purpose that this business may be advanced, we should strive for unity and concord.

Argum. 13. From another end of the institution of the Ministry. Christ appointed the Ministry, that we should not be always children, ignorant of those things which we ought to know, that we should not be wavering and inconstant, tossed with the wind of contrary Doctrines, that we should not be separated from Christ and his Church through unsettledness in Faith; that we should not be deceived by the subtlety, deceit, and treacherous seducing of corrupt men: Therefore for the furtherance of this end, we should as much as in us lies, endeavor the unity of the Church.

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

Argum. 15. Taken from the description of Christ mystical, or of Christ and the Church, wherein by a similitude of the natural head and body, he illustrates what he said touching increase in charity, and the knowledge of the Truth, to the advancing the glory of Christ, and the good of the Church: In this description he shows,

(1) That the whole body of the Church depends upon Christ as its head and original, and from him all the nourishment of its body, that is, all saving Truth, together with the living Spirit of Christ, is derived upon all its true members, so that no man knows anything unless he be 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 Catholic Church, the body should be fitly framed, or composed in the most beautiful and most befitting order, and should be tied to him, and joined 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 Bridegroom, 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 Parents and Children, &c.) by all which we are daily tied more strictly to Christ, and among ourselves.

(3) That there are several bands for the administration of nourishment, through which, as through channels, or veins, the knowledge of saving truth, faith, experience 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 mere 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 necessary, who in regard of their finite measure and capacity have need of mutual communication, that they may mutually edify one another.

(6) That increase is to be had by the effectual operation 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, everyone doth increase, and make progress in the life of God, in holiness, in true Religion, as it pleaseth the Lord to distribute to everyone.

(8.) That that increase only is profitable, and by the virtue of Christ advantageous, which adds something 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 be 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 everyone, as the place which it bears in the body requires, that by this means the whole may grow, whilst the several members everyone in its place, uses its gifts to the common good, which cannot be done unless there be concord: Therefore for this purpose everyone should carefully endeavor the concord and unity of the Church.

CHAP. V.

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

Prec. 2. That they should walk in mutual love; he adds the reason thereof, because Christ hath so loved us, that he offered himself a sacrifice for us, that God might forgive us our sins; the power of this sacrifice appears in this, that it hath pleased and appeased God towards us: These two Precepts also may serve to confirm the preceding exhortation in the end of the former Chapter, concerning forgiving one another's faults.

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

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

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

But rather] Reas. 2. Because we have other matters of joy afforded us to take up our talk with, viz. Thanksgiving for God's benefits, verse. 4.

This ye know] Reas. 3. Because uncleanness and covetousness are excluded from the Kingdom of heaven, which is called God the Fathers and Christ's, because it is a Kingdom common to both.

Idolater] Reas. 4. Because covetousness is Idolatry, substituting the creature in the place of the Creator. We may understand the same of other vices, verse. 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 contrary, verse. 6.

Prec. 5. This he adds as an inference, wherein he generally dissuades them from partaking in these aforesaid vices, and all others wherewith the sons of disobedience defile themselves. The Reasons hereof are eight : The first went before, lest they be made partakers of the future wrath hanging over the disobedient.

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 ye are beautified with the light of wisdom and holiness, that ye should commend this light to others (where he gives a hint of the same Precept affirmatively, viz. That they should not walk as the sons of darkness, 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 be companions of the obstinate.

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

Reas. 4. In which he explains the Precept touching walking in the light, Because endeavoring to walk as Sons of the Light, ye may experimentally know, and certainly try what is acceptable to God, what not: Therefore be not ye, by walking in darkness, of the fellowship of the disobedient.

Reas. 5. Here also the Precept is repeated and explained. Because walking as the Sons of Light, ye will not only not partake of the sins of others, but by the example of your holy life you will condemn the sins of others: Be not ye therefore their companions, but rather abhor their manners.

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.

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 ] He 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.

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 be raised to repentance, and come unto Christ by Faith, that so they may be enlightened and saved by the Light of Christ's 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.

Prec. 6. Making for the observation of the former. That they should take care to walk accurately, as becomes those who are endued with the Wisdom of God revealed in the Gospel, and not being deceived, decline from the way, as those who are ignorant of God's Will.

Prec. 7. Having the same drift. That they should not suffer their time to be spent in idleness and pleasures, and to pass unfruitfully, but with the loss of pleasures, or of sluggish idleness, or unprofitable business, they should take hold of, and as it were redeem opportunities of well doing: He 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 liberty, goods, yea life itself, and deprive them of all opportunity of doing good.

From this reason he infers a conclusion: Therefore (saith he) be wise, and not fools, observing what God requires of you, that ye should perform it diligently without delay, while time is afforded.

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

Be filled] Prec. 9. This is delivered by way of Antithesis; that rather they should be 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 God's Spirit: in which fullness there is no excess.

The reason of the Precept is from those better fruits which spiritual joy produceth, such are all sorts of spiritual Songs, especially those which are in the holy Scriptures, with which they should mutually edify one another, and glorify 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 God's praise. An Ode or Song, is a common name.

He shows the special use and end of Christian Songs, that we should always, in what condition soever we are, through Jesus Christ, give thanks to God our Father for all his benefits.

CHAP. VI.

Precept 1. to children, that they should honor their Parents, and yield 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 Parents.

Reas. 2. Because the obedience of children is expressly mentioned in the Commandments, as a part of honor due to Parents, and commanded in the Law.

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

Reas. 4. Because the obedience of children towards their Parents, conduces to the children's 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.

Prec. 2. Touching the part and duty of Parents towards their children, that on the one side, by too much severity towards their children, they abuse not their Fatherly power (lest they drive their children's affection from them) and on the other side, that by too much indulgence, 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.

Prec. 3. Of the duty of Servants towards their Masters: the parts whereof are six. (1) That they obey their Masters, acknowledging their external servile condition to be from God, and that they are not freed from a political servitude by Christ, who neither takes away, nor changes Governments. (2) That they remember that their Masters are not Masters of their consciences, but of the flesh or outward man, and in things which concern this life. (3) That they serve them in reverence, and in fear of their anger. (4) That laying aside deceit, they deal truly and sincerely with their Masters. (5) That they serve them with reference to Christ's command, and so in obeying them they will serve Christ.

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

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

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 particularly that they should be moderate in threatenings, lest they rule tyrannically over them.

Knowing ] He 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.

CHAP. I.

The Preface is taken up in a direction of the Epistle, and a salutation of the Philippians. The direction of the Epistle is from Paul, and from Timothy a Disciple, as it were a witness of the Apostles diligence, in this his admonition to the Church of the Philippians, and its Bishops and Deacons, that is, Pastors and other Ecclesiastical Rulers, who were joined to the Pastors, to take care of the life and manners, and other necessaries of the Church.

The salutation contains an Apostolical benediction, wherein he wisheth them Grace and Peace from God through Christ, as his custom was to other Churches which he wrote to. This Church was well enough acquainted with the Apostles authority: for he was very much esteemed and favored by the Philippians ; therefore it was meet that he should be brief in confirming his authority over them, and winning their good will towards himself.

The first part of the Chapter; wherein he confirm • the Philippians in the Faith of the Gospel, and assures them of his love towards them, by seven Arguments: The Proposition to be proved is, That ye ought to be strengthened and confirmed in the Faith.

Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it, as often as I remember you: Therefore you should be strengthened in the Faith.

Argum. 2. I am so certainly persuaded of your salvation, that I cannot pray for you but with joy: Therefore, &c.

Argum. 3. You have carried yourselves steadfastly ever since ye were called unto the fellowship of the Gospel; even as it becomes Believers and Saints; so that your communion and fellowship in the Gospel was ever most pleasing to me: Therefore, &c.

Argum. 4. I am persuaded that God hath begun the work of special Grace in you, and that he will not leave off that his work in you, till he hath perfected it in your perseverance, and manifested it to be perfected in the coming of Christ: Therefore, &c.

Argum. 5. Confirming the same. It is fit that I should think this, because I assuredly find by certain marks, that you are true Believers, and living members of Christ. A sign whereof is, that ye were in heart and deed partakers with me of the Grace bestowed on me (that is, of my sufferings, which through the Grace of God, I underwent for the Gospel, when I was in bonds) and partakers also of my labors, which I performed in the defense and propagation of the Gospel: Therefore, &c.

Argum. 6. God, who hath united my soul to you, is witness how greatly I love you in the bowels of Christ, or in the most near affection of Christian love, and how I desire to enjoy your fellowship.

Argum. 7. As I must needs confess there is no small Faith and Love, and experimentally-confirmed knowledge of divine things in you, so upon hope of your future increase, I beg that your love may abound more and more, from a more full knowledge and feeling of God's love towards you in Christ: Therefore unless you will disesteem and vilify my hope of you, and continual prayer for you, more than is fitting you should, you ought to be strengthened in Faith.

He shows four ends of this his prayer, and also adds as many more points of his prayer. (1) That ye may be able to prove those things which differ, that is, that ye may discern truth from fashood in doctrine, and good from evil in framing your lives: and to choose that which is most excellent. (2) That ye may be sincere without any mixture of human traditions in worship and heart, and also pure in life and manners. (3) That ye may walk inoffensively, and without occasioning scandal to others, and make progress in the Faith unto the meeting of the Lord. (4) That ye may be filled with the fruits of Righteousness, which arise from Faith in Christ, and tend to the glory of God.

CHAP. II.

Argum. 1. Is very suasive and pathetical, it runs thus, I earnestly entreat, that ye would maintain concord among yourselves, engaging you thereunto by your duties, and by what ever is most dear to you: Therefore, if either my Apostolical exhortation have any weight with you, or if you have ever found any consolation in Christ; if I who am bound may expect any comfort from you, if there be any communion of the Spirit betwixt me and you, if you will show any mercy towards me, you must preserve mutual peace among you.

Argum. 2. You have already many ways occasioned my joy, as to what remains, if ye maintain peace, you will fulfill and complete my joy: Therefore let it be your endeavor that ye believe the same things, and will the same things, or that being unamimous in love, ye may approve the same thing, and being alike affected, you may be united together in minds and hearts. Here the exhortation is expressly mentioned.

He subjoins four Helps which will make the obedience to his Exhortation more facile and easy, and which may be reckoned as members of the Exhortation, and may serve also as Arguments to prove the Position.

(1.) That they would shun contention and vain-glory, to which if any one give way, he will presently discontinue peace. Hence Arg. 3. If ye will shun contention and vain-glory, you will preserve peace: Therefore unless ye will profess these vices, you must maintain peace.

But in ] (2.) That they would study in lowliness of mind from their heart to prefer others before themselves, as better than themselves; which thought may consist with truth, and be without deceit, because this our opinion of other our brethren, doth not require an absolute judgment, but is contented partly with a suspended, partly with a negative judgment, by which we may say, that happily one thing being compared with another, he is better than I, or for as much as I know of him, and myself, I will not prefer myself before him; but him before me, because I am ignorant of the secrets of his heart, but I know the perverseness of my own heart. Hence Arg. 4. If from the humbleness of your mind, you judge others to excel you, you may preserve concord: Therefore unless you will manifest your pride, you must preserve concord: For the excellency of a man is not valued according to the measure of his gifts, but according to the measure of his faithfulness, sincerity and honesty.

(3.) The next Help for the maintaining of humility and concord, That everyone should consider not his own virtues only, and what makes for his own advantage only, but the virtues of others also, and those things which conduce to the profit of all; thus we shall esteem others more, and ourselves less, and be less offensive in all things. Hence Argum. 5. I • ye will respect the virtues and good of others, you will easily preserve unity: Therefore unless you will be envious, and be accounted so, Follow peace.

(4.) The example of Christ which he proposeth for imitation, that they would learn humility, and exercise a true love unto concord: Here he first generally requires that they would have the same mind which was in Christ. Hence Argum. 6. Ye ought to be like-minded towards one another, as Christ was minded towards us, imitating his modesty and sweetness of behavior: Therefore, &c.

Argum. 7. Here he more particularly handles the imitating of Christ's example before proposed, in these six and seven verses, to this purpose, though Christ was equal to the Father, yet he abased himself unto the d • ath of the Cross, that he might procure a peace and concord betwixt the Father and us: Therefore much more you ought to humble yourselves for concords sake. The excellency of Christ is described in this verse, and his humiliation in the two following.

In the form of God ] The excellency of Christ before his assumption of the flesh is branched out into five particulars; (1.) That he was a subsisting person. (2.) That he was in the form of God, that is, that he had the Essence of God endued with the natural properties of a Deity, or that he was true God. (3.) That he was the substantial Image of the Father. (4.) That he was equal to the Father in all things, because he had the same Deity which the Father had. (5.) That he did fully know he offered no injury to the Father in maintaining himself to be equal with the Father, nor should he at all injure him, supposing his humiliation had not been before decreed, though he had pleased to manifest himself to the world in the glory of his Deity: This is the excellency of Christ.

Here follows Christ's voluntary humiliation, which is called his exinanition or emptying of himself, not that he did in himself cease to be what he was, but that he laid aside the manifestation of his Glory and Majesty, and so hid it under the form of a servant, as if he had had none, or as if he had so left it off, that it could not be perceived by the world (nay nor by his servants that were eye-witnesses) unless it were so much of it through the chinks of his Words and Works, as was requisite for the dispensation of the Work of Redemption.

The degrees or parts of this voluntary humiliation or exinanition are five ; (1.) That he took or assumed the form of a servant, or the true human nature (such as is found in the vilest servants, or in men of the lowest rank) and united the human nature to himself by a personal union; thus he debased himself from Heaven to Earth. (2) That in the human Nature he debased himself below the condition of free men, to an external condition most reproachful among men, which is servile: for he took upon him the form of a servant.

The likeness ] He shows the truth of his incarnation in that he was made like to us, as one of us in the essential parts of human nature, body and soul: like in the natural properties of the human nature, and in all the affections; like in the common infirmities which follow man-kind: Lastly, that he is like to us in all things, sin only excepted.

Being found in fashion ] He confirms the truth of his incarnation, that he was found in fashion as a man, for all that were conversant with him, both good and bad, by all ways whereby a man is known to be a man, observed and found that he was true man, and they did certainly know it, from the true shape and substance of his human body, from the true actions of human life, and from the true properties of one truly man, and from every fashion that any man is found in.

He humbled himself ] (3) That being now made man, though he was not obliged but by his voluntary Covenant (because he was not merely man, though truly man, but God in the flesh, whose flesh was the flesh of God; and therefore being Lord of the Law, he was not subject to it) to stay in the earth, or to undergo the yoke of the Law, (imposed upon those that are merely men) yet he humbled himself, or by his voluntary disposition and order, he made himself in the state of humiliation less than his Father (for in respect of the Divine Nature, which is the same in both Father and Son, he could not be less) and took upon him the yoke of the Law, appointed for mere men, and not only so, but he also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men.

Became obedient unto ] (4) That he did all his lifetime patiently bear the yoke he took upon him, fulfilling his Fathers commands in all things, even unto death, or the laying down his human life for his sheep, according to his Fathers command.

Of the Cross ] (5) That he was obedient to the violent, cursed, most dishonorable death of the Cross.

Here in these three verses we have Christ's reward according to his human Nature, for his being humbled for us, which is by his exaltation, and that for us too: Whence we may gather; Argument 8. to this purpose, As Christ after he had humbled himself to reconcile men unto God, and to procure the confirmation of peace betwixt the parties, was exalted by God, and crowned with glory: so you may expect exaltation, if you humble yourselves that ye may maintain the Churches concord: Therefore if ye will keep the true way to glory, you must imitate Christ, and humble yourselves: for the preservation of unity.

Wherefore ] The meaning is this. Because Christ of his own accord hath humbled himself for our sakes in our flesh, being made obedient even unto death, God hath for our sakes, and in our flesh also advanced him to the highest honor: For having raised Christ from the dead to a glorious and immortal life, he lifted him up to the highest Heaven, and placed him at his own right hand, in dignity and authority above all creatures; he hath according to his gracious will, and the gracious dispensation of the business of our salvation, given him a name above every name, glorifying him with that glory which he had from the beginning with the Father, (to wit, by manifesting the glory of the deity, which before was obscured, and by making known the hypostatical union of the human Nature) commanding and causing that Christ crucified should be preached, rule, be adored, be called upon everywhere as true God, and the only begotten Son of God.

At the name ] The Apostle shows how the efficacy and effect of this exaltation of Christ doth follow, viz. That every creature shall at length be subject unto Christ, so that unless it willingly submit, it shall at last be compelled to acknowledge his name, or his power, authority and dominion (which is expressed by a Metonymy of bending the knee.) As to heavenly things, there is no doubt but Angels and the spirits of just men shall bow the knee, that is, submit to him; for spirits properly have no knees. As to earthly things, all men shall at last, if not willingly, at least unwillingly and compelled confess Christ crucified to be the Judge, the Lord, and the Son of God. And lastly, for things under the earth, (by which name are understood the Devils, and the spirits of the damned, who are in prison) All those unclean spirits shall appear before his tribunal, whether they will or no, and shall yield to the sentence of the Judge with acknowledgement of his dominion and Majesty. And thus all his enemies▪ whoever they be, that now oppose him, shall bow the knee unto him.

And every tongue ] Lastly, lest all acknowledgement of the name and power of Christ should wholly seem to be deferred till the last judgment; he shows that it shall come to pass, that every tongue, or that of every Country and Nation Christ shall receive glory, either in the voluntary confession and profession of the converted Gentiles, that Christ is the Lord, and that to the glory of the Father (who will be honored in the glorifying of his only begotten Son) or, seeing that many shall not be converted, it shall come to pass at last in the judgment of God, that the dominion of Christ shall be clearly and fully manifested, when all creatures in Heaven, in Earth, and Hell, shall acknowledge him to be the Lord.

Argum. 9. For the maintenance of peace, drawn from what went before in the manner of a conclusion. Hitherto ye have ever hearkened▪ to me, and when I was present with you, ye obeyed my exhortations: Therefore ye should much more now in my absence practice this my exhortation to the preservation of Peace among you, seeing ye have fewer helps for your edification, and more enemies to • ow discord among you.

With fear] Argum. 10. Ye should finish your begun voyage to salvation, in an endeavor after righteousness, with fear and trembling, lest ye offend in the way, or any way provoke God to anger: Therefore you should preserve concord among you, viz. in Faith, Love, and the study of good works, as in verse. 2.

Argum. 11. Ye have nothing in you that ye should boast of, or for which through contention ye should contemn one another: But every good thing in you is from God, who of his own free and gracious good will causeth in you both to will that which is good, and to perform it: Therefore ye should preserve agreement in Faith, Love, and the study of good works, and finish your begun voyage of salvation in fear and trembling, lest ye provoke and anger God working in you.

Argum. 12. Which is proposed after the manner of an exhortation, Ye ought to avoid and abhor, not only open strife and contentions, but also all malicious and secret grudging: Therefore, &c.

Argum. 3. There is no other way to approve yourselves true Christians in the sight of the wicked, but by seeking peace, and avoiding contention. Therefore you should preserve concord, and avoid contentions: The general Christian duties which he here requires, he commends unto them in different expressions, ye ought, saith he, to be blameless, such as no one can justly accuse, and harmless, or sincere, in which appears innocence and purity, and as the Sons of God, without rebuke, ye should resemble God your Father in holiness and innocence, so that even wicked and perverse enemies may not justly reprove you, or find fault with anything in you; ye ought as the greater and less spiritual lights, both in word and work, to show yourselves examples of righteousness to the world lying in darkness. Lastly, being illuminated by the Sun of Righteousness, or by the living Word of God, ye should by your words and works commend and communicate the light, truth and virtue of this word, to the perishing world, that, as much as in you lies, it may be saved.

That I may rejoice] Argum. 14. If ye live unanimously, and behave yourselves as it becomes Believers, I shall rejoice in your salvation at the day of judgment, when it shall appear that my labors in the Gospel have not been in vain, but have conduced to your salvation: Therefore unless ye grudge me and yourselves, so much happiness, labor for agreement in faith, and the study of good works.

Argum. 15. Containing a consolation, lest they should be troubled at the Apostles afflictions; to this purpose, I brought you by the Gospel unto Christ as a sacrifice, that your evil affections being killed, ye may be presented unto God a holy and acceptable sacrifice: And if the spiritual sacrifice of my Ministry, and of your Faith, may be perfected by the blood of my Martyrdom, as by an additional offering, I shall rejoice at my advantage in it, and be glad in your behalf for yours: Do ye therefore the like for me, and rejoice in the perfection of this unanimous sacrifice, and whatever befalls, rejoice ye at the fruit of my labors. This is the same with the Position, verse. 2. Fulfil ye my joy, that ye be like-minded, having the same love, &c.

CHAP. III.

The first member of the Exhortation, That they would rejoice in Christ, that is, that with joy they would rest upon his Righteousness and Virtue, nor seek for any other helps to their salvation besides him: This is propounded as the end of the whole former Doctrine, and as a brief of all Christian duties.

The same things] Argum. 1. By prevention of an Objection. This Exhortation is so profitable for you, that it is not at all troublesome to me to inculcate & repeat it often to you, nor should it be tedious to you to hear the same often: Therefore cleave unto Christ, earnestly embracing this Doctrine of his sufficiency.

The second member of the Exhortation is, That they would beware of false Apostles, who endeavoring after an impossibility, would join righteousness by the works and ceremonies of the Law, with free justification by faith.

Dogs] Argum. 2. These false Apostles that act the part of Jews, confounding the righteousness of the Law with the righteousness of faith, and so teaching that we must not rest only on Christ's righteousness, are not holy worshippers of God, as they pretend, but unclean Dogs, barking at the pure Doctrine of the Gospel, and defaming the sincere servants of Christ, with their revilings: They are not upholders of good works, but evil workers, they are not worthy to have the honor of Circumcision, but they shall be called authors of Concision and perdition, because that by their false doctrine, they do ruin and separate both themselves and others from Christ, and of these you must take heed by reason of the imminent danger: Therefore you must rely only upon Christ's Grace and Virtue.

The third member of the Exhortation is, wherein he proposeth the example of the Apostles and faithful, who do wholly cleave unto Christ, first in general, then more particularly, further repeating the Exhortation, unto verse. 18.

We are] Argum. 3. Only we Apostles, and other believers who rest upon Christ's righteousness, are to be honored with the title of truly Circumcised, viz. Those (1.) who worship God with an internal and spiritual affection of the heart. And (2.) who glory in Jesus Christ as the only and sufficient Savior. (3.) Who do not place our confidence in Ceremonies, in carnal Circumcision, in any external privileges, or any other such Helps: Therefore you should, as we do, only rest upon the Grace and Virtue of Christ, if ye will be accounted truly Circumcised.

Argum. 4. From the particular example of the Apostle, preventing an Objection: I Paul, who have more cause to glory in fleshly, or external privileges, than any false Apostles can have, do nevertheless, renouncing all confidence in privileges, or my works, only rely on Christ, and endeavor through Christ alone to make progress in holiness unto salvation: Therefore you ought to acquiesce with me in the Grace and Virtue of Christ alone.

He clearly explains this example, by reckoning up eight causes of carnal boasting, verse. 5. & 6. (1.) I am circumcised, and so brought into the number of God's people. (2.) I was circumcised the eighth day, exactly according to the Law, not as a Proselyte, but as a born Jew. (3.) I am of the most famous people of Israel. (4.) And of one of the nobler Tribes of Israel, Benjamin, who with Joseph was born of the free mother, Rachel, out of which Tribe, Saul the first King was chosen, after whose name it may • eem that the Apostle was called Saul. (5.) I am an Hebrew of the Hebrews, that is, of such a family that hath not mingled itself by marriage with the Gentiles. (6.) I was a Pharisee, which is the most famous sect among the Jews. (7.) I was forward in zeal above other Pharisees, even unto persecuting the Church; this zeal though it were worst in itself, yet it was highly accounted in the eyes of those who did glory in the zeal of the Law. (8.) In outward righteousness, which may be obtained by the Law, I was before men blameless:

First he reckons up all his privileges, and more matter of boasting, than any false Apostles could have. And then he casts away all these ornaments of Religion, which were highly esteemed by the Jews: And though formerly before his conversion to Christ, he had prized these, falsely thinking they did much conduce to salvation, yet now after he had attained the knowledge of Christ, being instructed by the Holy Ghost, he did vilify them, yea for Christ, he did account them all hurtful to him, so far as they drew him from the faith of Christ, or so far as they cost him some trouble and labor, that he should renounce them all, and keep himself pure, lest they should any ways hinder his faith in Christ: For it is a very difficult thing for those who excel in anything, and have any privileges, not at all to trust and rely upon them.

In the third place, besides these things which in Judaism he did excel others in, he throws away all things else: For it is known that he converted many thousand souls unto God, that he did, and suffered many things for Christ, in which if any one might glory, he more: yet in the matter of justification he rejects all his inherent righteousness, or all his own works which he had done since faith, or should do, as losses and hindrances, not that it repented him of his labors, or that he did not expect the reward, through grace promised unto them, but that those privileges, and confidence of works would altogether hinder the application of Christ's righteousness, if in the matter of justification he should bring them to God's Tribunal, where works exclude grace, and grace excludes works: nor did it grieve him for this loss, because it was exceedingly recompensed by the excellency of Christ's righteousness, which was imputed to him, and should be more and more applied to him by faith.

For whom ] He proves the sincerity of his purpose in rejecting all things, for the desire of having Christ's righteousness, by two Signs; (1.) That he forsook Friends, Country, and all things which could be dear to him in the flesh; when he first betook himself to the preaching of Christ, and the bearing of his Cross. (2.) That being rejected, he did despise them as base things, in respect of Christ's righteousness, or in respect of Christ applied by faith unto righteousness. Here the force of the Argument more clearly appears, I who may trust to outward privileges and works, if any one may, do renounce them all, that I may rely upon the Righteousness and Virtue of Christ: Therefore you, &c.

That I may win Christ ] He gives several Reasons of this his settled resolution, which may serve as Arguments to confirm the Exhortation.

Argum. 5. I renounce all privileges, and the merits of my own works, that I may gain Christ, who doth not communicate himself, and his Righteousness to any, but such as have renounced their own righteousness, and throw aside all confidence in their own works and worthiness: Therefore you must do the same with me unless ye will lose Christ.

That I may win] Argum. 6. By renouncing confidence in my own works and privileges, and embracing Christ in their stead, I gain Christ, and all things that are Christ's, so far I am from losing anything, by this renouncing my own works and privileges: Therefore do you likewise, as well as I, cast aside all carnal confidence, and win Christ by relying on him.

Argum. 7. This explains the former. When God comes to judgment, I cannot be found in Christ, but by renouncing my own merits, being void of all confidence in the inherent righteousness of my own works, and endued with that Righteousness of Christ, which God gives by grace, and we apply by faith: Therefore you, as well as I, must renounce your own merits, and rely upon Christ's Virtue and Righteousness, unless you will be found out of Christ at the day of Judgment.

This Verse depends upon Vers. 8. The meaning is this, I account all matter of confidence out of Christ as dung, to the end that I may know Christ, &c. Whence we have Argum. 8. I shall never be able by experience truly to know how faithful, good, powerful, &c. Christ is, unless I more and more renounce all matter or object of confidence besides Christ, nor shall I otherwise ever experimentally find the virtue of his Resurrection to free me from the guilt and power of sin, nor the fellowship and virtue of his sufferings, in which consists conformity with his death; therefore I count all things but dung, that I may more and more have the benefit of this fruit: Therefore do you likewise rest upon Christ, renouncing your own excellencies, that ye may more and more find his Grace and Virtue.

He explains what he had said of the Communion of Christ's sufferings and conformity with his death, and adds Argum. 9. To this purpose. After that I have now renounced all my privileges, and all the worth of my own works, as dung, that I might win Christ, though I know I must tread Christ's steps in my journey to salvation, by the continual sorrows of the Cross, and the communion of his sufferings, yet I shall think I have done well if I may any ways at length attain the perfection of Holiness and happiness in the resurrection of the dead: Be ye therefore of the same mind with me, and do as I do.

CHAP. IV.

The Exhortations to Christian Virtues are seven.

(1) That they would safely keep the Doctrine of Christ's Grace and Virtue, steadfastly persevering in Faith and Holiness. The Arguments hereof are two, (1) From the earnest love which the person exhorting bears towards them, which he discovers by various compellations. (2) Ye have hitherto been so constant, and have so profited in the Faith of the Gospel, that you have brought both joy and credit to me your Teacher: Therefore hold on still.

Exhort. (2) Is particular, unto two women that were no mean ones in the Church, who, as it seems, did not agree with the Church in matters pertaining to Religion, and were at variance betwixt themselves, these he entreats by name, that laying aside disagreement in opinions and affections, they would maintain such a holy and sincere peace, as God should approve of.

Exhort. (3) To someone of the Pastors, who was intimate with the Apostle, and better known to him than others, that he would do his endeavor to reduce these women to the right way, and to agreement betwixt themselves. The reason i • , Because that when the Apostle did first gather a Church at Philippi, these two women did earnestly labor and strive, according to their place, to promote the business of the Gospel, together with other brethren, whereof Clement was one, and some other private believers who were the Apostles helpers in gathering the Church of the Philippians, all which though it were needless to name, yet he says their names were written in the book of life, that is, they are of the Elect, which may suffice them.

Exhort. (4.) That acknowledging the matter of joy in Christ, they would rejoice with steadfast gladness in both prosperity and adversity, and in every change of their condition whatsoever.

Exhort. (5.) That they would not deal in strictness of Law with their neighbors, but rather considering their condition, lose something of their own right, that everyone might take notice of this their moderation. The reason is, because the Lord is in the midst of us, by the presence of his Spirit, and also his visible coming to Judgment is not far off.

Exhort. (6.) That endeavoring to fulfil their duties, they would take heed of having a distrustful carefulness in any business, and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God.

The reason of the Exhortation is, because by this means they might gain that peace or tranquility of mind (transcending any capacity of natural reason) which God hath granted to believers, as if thereby he would guard their hearts by a kind of Military engine, against the temptations of the Devil and the world, and would preserve their minds steadfast in Christ.

Exhort. (7.) That they would not be averse from any virtue which they observed among the Heathens, but on the other side, after a serious examination would embrace whatever they found true, grave, or honorable, just, and pure, and whatever was lovely in manners, or worthy of commendation.

He confirms this Exhortation by two Arguments.

Argum. 1. From his own example, that the Apostle had both taught and done these things when he was among them, as they themselves could witness.

And the God] Argum. 2. From the blessed effect, that by this means, they should find the peace of God, and communion with the God of peace more firm and constant.

CHAP. I.

In the direction of the Epistle, First of all the persons saluting, Paul and Timothy, are described: Paul from the authority of his embassage, granted immediately from Christ, and from God the Father, through the mediation of Christ, by whose will he executed his Apostleship: But Timothy (whom he took to be the witness of his Apostolical diligence for the confirming the Colossians ) is described from his fellowship with Paul, as his Brother, not only for profession of Faith, but also for the office of preaching the same Gospel.

Furthermore, the persons saluted are described, or the Members of the Colossian Church, and are called. (1) Brethren, Because they are begot again by the same Father, to the same hope of the inheritance. (2) Holy, Because they are consecrated to God, and sanctified by the Holy Ghost. (3) Faithful, Because they were engrafted into Christ by Faith. Lastly, By an Apostolical blessing, Grace and Peace are applied to the Colossians, Grace comprehends all the special effects of God's favor, which by way of Sanctification tend to happiness. But Peace comprehends all the degrees of happiness, even to perfection in Heaven; God the Father and Jesus Christ is counted the Author and efficient cause of good things, as he is the Son and Mediator, he is after the Father, in effecting according to order of working.

The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion. Of this kind there are seven Arguments, all which do prove that the Colossians ought to be strengthened in Faith.

Argum. 1. You gave me much cause of thanksgiving and prayer to God, after I heard of your conversion to the Faith: Therefore even upon this account you ought to be steadfast in the Faith.

And love] Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints, the report whereof came to my hearing: Therefore it is fit you should be stablished in the Faith.

Argum. 3. I know of a truth that the happiness ye hope for is laid up in Heaven for you, and as it were conferred upon you, I give thanks to God for that favor: Therefore, &c.

Ye heard] Argum. 4. Confirming the former; You have the unquestionable Word of God, the Word of Gospel-Truth, for the foundation of your Faith and Hope: Therefore ought you to be steadfast in the Faith.

Argum. 5. The Word of the Gospel, whereby ye are converted, is the same Gospel which was dispersed abroad to the rest of the world, and hath the same efficacy to make you fruitful from the day wherein by Faith ye embraced the Grace of God, which he hath communicated to other Christian-Churches: Therefore it is fitting you should be established in the Faith.

Argum. 6. Your Pastor Epaphras, taught you no other things than we Apostles everywhere teach, who therefore willingly acknowledge Epaphras our fellow-servant, and a faithful Minister of Christ: Therefore, &c.

Argum. 7. You have given a special token of your sincere Faith, viz. the demonstration of your Christian love towards me, whereof I have the testimony of Epaphras your Minister; which, as all the former, affords me Arguments of thanksgiving unto God, and of the confirmation of your Faith towards God.

The second way of confirming the Colossians Faith, and of the Apostles love towards them, is his earnest and constant prayer for them, excited upon the report of their Faith in Christ, and love towards the Saints; there are six branches of his prayer.

(1) I pray that ye may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits.

In all Wisdom ] (2) I pray that this knowledge may abound in you in wisdom and spiritual understanding, i. e. in an holy contemplation of the mysteries of Faith, and in a prudent application of knowledge received to practice in the exercise of every virtue.

I pray (3) That you may walk, or lead your lives, worthy of the Lord, or as it becomes those that are converted in the sight of God, that in all things you may please him.

Every ] I pray (4) That you may be fruitful, not in one, but in all kinds of good works.

May increase ] I pray (5) That you may grow up in experience, and acknowledgement of the Divine Virtue through obedience of his Will, endeavoring more and more to know, love, and cleave to him more and more.

I pray (6) That such a measure of heavenly strength may be vouchsafed to you, out of the rich treasury of his glorious power, that you may be able to endure any burden of afflictions, or persecution, with a good courage, and that so long as it shall seem good to the pleasure of God, not only without disturbance of mind, but with the greatest delight, and rejoicing: Therefore ye ought to be established in the Faith, unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain.

The third way of confirming their Faith, is a thankful declaration of the certainty of our Redemption, founded in the Grace of God, and the excellency of Christ's person. The reasons of the thanksgiving are five.

Reas. 1. Because God the Father hath prepared us to enter into the Kingdom of Heaven: This benefit is more especially seen in the following Reasons. (1) The donor of the benefit, is God the Father, the Author and first Fountain of all good, bearing a Fatherly affection towards us. (2) When we are said to be made meet, &c. Our misery is presupposed, and that we are unfit by nature, born wretched, and polluted by sin, and the sons of wrath. (3) Although we were unmeet, yet the Grace of God hath made us meet by an efficacious vocation, and regeneration of us. (4) The felicity whereunto we are called, is an enduring inheritance, 〈 in non-Latin alphabet 〉 which is given by lot, it is not obtained by any human merit, but by free election, and once given, it is not taken away. (5) It is called the Inheritance of Saints, because by that we shall have society with the Saints alone, whose communion makes the Inheritance more delightful to us. (6) This Inheritance consisteth in the most perfect light, viz. of Knowledge, Holiness, Joy, Glory, immortal and eternal life.

The 2. Reas. Of his thanksgiving explaineth the former, because the Father hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love; This benefit is commended to us by these four things. (1) Because power is used to our perverse nature, and the power of Satan, by whom we are kept bound, from whence God by force hath delivered us. (2) Because he hath delivered us from the darkness of ignorance, sin and misery. (3) because he hath not suffered us, being delivered, to wander and err without a King and defender, without governance and society, but hath translated us into a better Kingdom, i. e. the Kingdom of Light, Knowledge, Sanctity, and spiritual life, where we may safely and securely inhabit, that we fall not back, or be brought again into darkness. (4) Because the Kingdom into which we are translated, is the Kingdom of his Son, a Kingdom most pleasant to God, wherein the Son of God, the Son of his love, ruleth and reigneth, whom the Father intimately loves, and doth represent himself a Father in his love towards us, whose Kingdom and all things are most beloved by God, yea in whose Kingdom all subjects are beloved Sons.

The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God; this benefit more especially appears in these five things. (1) We are not only kept by force in the power of darkness, that we might be delivered from thence, a greater strength was required, but also we were captives to the Law and Righteousness, from whence without a price paid, we cannot be freed, and where that price is already paid, there is made already a lawful redemption. (2) We have this our redemption made by the consent of parties upon the best right. (3) We have the same redemption in the person of the Son, who is our Advocate, and he who keepeth us and all ours. (4) We have that by the blood of the Son, who existing in the image of God, i. e. true God, hath taken upon him our nature, and in that made obedient unto the death of the Cross, hath paid the price of Redemption for us. (5) This Redemption is free in respect of us, who have paid nothing, and yet obtain the remission of sins, and consequently also free liberty from wrath and death which follow upon sin.

The 4. Reason of his thanksgiving, showing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer, of which description there are twelve Articles.

The Image] Artic. 1. Christ is the most perfect Image of the invisible God, not only because he is the substantial Character of the Fathers person, substantially representing the Father, that so the Father cannot be beholden unless in the Son, and brightness of him, but also because the incarnate Son hath represented to the world, in word and deed, in sanctity, power, and mercy, the Fathers Nature, Will, and Goodness.

The first born] Artic. 2. Christ is the first born of every Creature, i. e. begotten from eternity before every Creature, and because of his eternal Generation of the Father, he is the Lord of all Creatures by right, as the first born, in the Law, is Lord of his Brethren, and the Family.

Artic. 3. Illustrating the former: Christ is the efficient cause, or the Creator of all Creatures, For by him were all things created: he amplifies this Article by a threefold distribution of the Creatures. (1) From the place wherein they are, in Heaven and in Earth. (2) From their nature, into visible and invisible. (3) From the division of Angels, both from their dignity, office, and honorable names: From which the glory of Christ appeareth who hath created all.

From him] Artic. 4. Christ is the end of all; for whom, and for whose glory all things were created: For all things whatsoever, and of what sort soever were created, all these were created for the glory of Christ, God-man, he is the beginning and end of all, to whose glory it is necessary all things whatsoever in their manner should be serviceable, as the means to the end.

Artic. 5. Christ is eternal, because he in himself was before all Creatures, neither is he anything changed, by the Creatures, as to his subsistence.

By him] Artic. 6. Christ is not only the Creator, but is the preserver and conserver of all.

Artic. 7. Christ is the Head of the Church, i. e. of his body, from whence the vital spirits, sense, and spiritual motion floweth through all the members, who both governeth and defendeth all of them.

The beginning] Artic. 8. Christ is the beginning, fountain, and spring of the Church, viz.