The Apostolical History

SECT. VI.

THE Philippians about this time, send Epaphroditus, one of their Teachers, to Rome, to visit Paul, and to carry him some moneys which they had gathered for his maintenance. He being come, joined himself to the Apostle, both as an Helper, and a fellow-Soldier in the cause of Christ. Whilst he was there, he fell into a grievous sickness, so that he was nigh unto death. See Philip. 2.25, 26, 27, 30. and Philip. 4.10, 14, 18.

SECT. VII.

PAUL being now aged, and still a Prisoner, converts, and gains to Christ, Onesimus, a Servant that had run away from his Master Philemon, at Colossae. By which Onesimus, he writes an Epistle to Philemon at Colossae, a City not far from Laodicea in Phrygia.

The occasion of the Epistle was this. Philemon, one of the Colossian Pastors, had a Servant, ( Onesimus by name), who not abiding his Masters service any longer, watched his time, and ran away; and as it seems, did not run away empty, but also purloined something. Having run up and down from place to place, at last, by the special providence of God, he comes to Rome, where now Paul was a Prisoner for Christ, and preached the Gospel in bonds. Among other Fish, that that great Fisher of men caught, with the spreading Net of the Gospel, this poor fugitive was one; who being converted, and brought to a saving-knowledge of Christ, he for some time ministered to Paul in Prison. But the Apostle, because he was another man's servant, (and particularly, his dear friend Philemon 's), and of right belonged to him, being his lawful possession, and as it were his money, (as the Law speaks, Exod. 21.21.), he would not detain him from him, without his free consent. He therefore sends him back to his Master, earnestly desiring him to pardon him, and to receive him into favor again. And because the Holy Ghost in this matter gives a remarkable instance of God's free grace to sinners; and intimates our duty towards those that are penitent, therefore, for the perpetual edification of the Church, he would have this be received among the other Canonical Epistles.

In the Epistle there are three parts,

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

1. IN the Preface, the Apostle joins his Brother Timothy with him, as one He that concurred with him in his request to Philemon.

He also salutes Apphia, (probably the Wife of Philemon ); and Archippus, one of the Pastors of the Church, [Col. 4.17.], whom he calls, his fellow-Soldier in the spiritual warfare of the Gospel. He salutes also the Saints in Philemon 's Family. To all these, he wishes abundance of grace and peace from God the Father, the Fountain of all Blessings; and from Jesus the Mediator, who is the Conduit-pipe, by whom they are conveyed. And in the first place, he tells them, how he rejoiced and blessed God for the report he heard of his Faith in Christ, and love to all his Saints; and he daily prayed for him, that his liberality, and readiness to communicate to such as are in want, being a fruit of his Faith, and springing from it, might be an effectual means to induce others to take notice of, and acknowledge (to the praise of God) those good things that were in him, and his Family; namely, their kindness and love towards Christ , and his Members. And he assures him, he was much comforted by the report of that great Love and Charity of his, whereby the bowels of the poor Saints were refreshed. From Ver. 1, to 8.

2. He comes to the Matter of the Epistle, in which he requests Philemon to take Onesimus his fugitive. Servant into savor again; whom he had, during his imprisonment, through the assistance of grace, converted to Christ. He tells him, that though he might by virtue of his Apostleship received from Christ, injoin him, and other Christians, what he judged convenient; yet he rather chose to request this of him, upon the score of love; and be doubted not, but that he would do that for Paul now aged, and in bonds for Christ, which he underst • od would be acceptable unto him. He intreats him therefore, to receive Onesimus again, whom (since his conversion) he loved as if he were his own Son. I acknowledge, says he, that formerly, Onesimus was not Onesimus, that is, profitable to thee, as his name signifies; but now he will approve himself a useful and diligent servant to thee, as he hath been to me. Therefore I have sent him back again to thee, and entreat thee to receive him, as my own bowels, th • t is, to entertain him with all kindness, as one very dearly beloved by me. Indeed I w • uld gladly have kept him here still with me, that he might have done all those good offices and services for me, (while I am here in Prison for the cause of Christ), which I know thou wouldst willingly do, if th • u wert here. But without thy consent I would not do it, that thy kindness in aff • rding him to me, may be perfectly free, and not, as it were, extorted from thee. And for his leaving of thee so injuriously, thou oughtest to pass that over, because there may come great advantage to thee thereby. For it seems, he was by the speci • l providence of God permitted thus to run away from thee, for a little while that by the conversion wrought on him, (to which his flight gave occasion), he might be an useful Servant to thee afterwards, all his life along . Receive him therefore now, not as a Servant only, but more than so, receive him as a faithful Brother in Christ, and as one that is very dear to me, and therefore he ought to be much more so to thee, and that not only in respect of those outward and bodily services which he may perform for thee, but because he believes in Christ. If therefore thou account me thy companion in the Faith, and in the ministry of the Word; deny me not this request, but receive Onesimus as thou w • uldst do myself, if I should come unto thee. If thou hast sustained any loss by him, or if he oweth thee anything, put that on my account. I hereby engage to th • e, under my own hand, that I will satisfy thee for it. Yet I may tell thee, th u ow • st more to me (being converted by my Ministry) than all this amounts to; I say, thou owest to me (under God) thy conversion, and so oughtest to look upon me as a prime instrument of thy eternal well-being, and salvation. Therefore (dear Brother) let me obtain this kindness from thee (for the Lord's sake), which will much rejoice me; yea indeed, in a matter so agreeable to the mind of the Lord, refuse not to refresh my bowels, and comfort me. I have written to thee, being confident thou wilt hearken to me, and grant me my request, yea that thou wilt sh • w more favor to Onesimus than I have desired of thee.

To Conclude, I am in hope , that through your prayers, and the intercessi • ns of other Christians for me, I shall be d • livered out of these bonds, and shall be give • n t • y • u again. Therefore prepare me a lodging against that time. My Companions here salute thee. The grace of Jesus Christ (both as to the effects, and sense of it) reside in your souls and spirits . Amen. From Ver. 18, to the end.

SECT. VIII.

EPaphroditus having now recovered his health, and being to return to the Philippians, by him Paul in his own and Timothy 's name writes an Epistle to them. For having understood by Epaphroditus their spiritual state and condition, he thought fit to write to them, (which he does in a most affectionate manner).

1. To confirm them in the Faith, and to prevent their being offended at his sufferings for the Gospel.

2. To encourage them to walk worthy of the Gospel, especially in unity, and lowliness of mind.

3. To warn them against Seducers who mingled works with Faith in the matter of Justification.

4. To quicken them to divers Christian duties.

And Lastly, To Testifie his exceeding thankfulness to them for the relief they had now sent him.

In the Epistle there are there three parts,

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

1. IN the Preface, He joins Timothy with him in this his address, because he was his Companion, when he came formerly to them, and had assisted in the instructing of them, and was a person much valued by them. He tells them, that they both sent this Epistle to all the Saints that composed the Church at Philippi, (who were called to believe in Christ, and by their union with him derived grace and holiness from him), and in particular to the Pastors and Overseers of their Church, and to the Deacons , that is, such who being joined to the Pastors were to inspect the manners of the Church-members, and to serve the Church in taking care of the poor. To all these he wisheth abundance of grace and peace, from God the Father, who is the Fountain and Source of all grace and spiritual blessings, and from Jesus Christ the Mediator, by whose merits and intercession we obtain them. Ver. 1, 2.

2. He comes to the body of the Epistle, wherein in the first place, that he might show, how dear they were unto him, he informs them, that when ever they came to his remembrance, especially in prayer, he could not but bless God for them, and make mention of them with joy. The reasons of which were,

1. That they had been brought to a participation of the Gospel, (whereby they were brought into fellowship with Christ and his Church), and they had been constant in the profession of it from the first day of their vocation even until now. 2. Because he was confident, that God who had begun a work • f grace in them would carry it on, and perfect it more and more until the day wherein Christ shall come, and take them to himself out of this world. 3. He shows, that it was but reasonable, that he should have this good opinion and hope of them, for he had them in his heart, and remembered them both in his bonds, and all his suffering, for the defense and maintenance of the Gospel, as those that were partakers of the same grace bestowed on himself, and as those that were ready to suffer fore Christ as he was : And therefore he solemnly protests, that he bears a most entire love and affection to them, wrought in him by Christ, and such as is like unto th • t (as to its fervency and sincerity) which Christ Jesus himself bears to those that are his members. And he earnestly prays that their love to God, and to one another, may more and more abound, together with a more full knowledge of spiritual things, and a sense and taste of God's love in Christ towards themselves. And that they may be endued with a spirit of discerning, and be able to try things that differ, and discern truth from error, good from evil, and may choose and approve that which is most excellent; and further, that they may be sincere and walk inoffensively, till the day of Christ, in which he shall take them to himself out of this world. And Lastly, that they may be full of good works, and may bring forth all those fruits of righteousness, which spring from Faith in Christ, and tend to the glory of God, as their main aim and end. From Ver. 3, to Ver. 12.

3. He removes the scandal they might take at his present sufferings, which he shows, tended rather to the furtherance than the hindrance of the Gospel.

For first, his bonds for Christ were famous in Nero 's Court, and several other places in and near Rome, and people inquiring into the cause of his sufferings did learn somewhat of Christ and the Gospel by that means.

2. Many of the Brethren in the Ministry of Christ, having heard of his constancy under his sufferings, were encouraged to shake off all fear, and to preach Christ more boldly than ever. 'It is true, he acknowledges, that some did preach Christ out of a spirit of envy against him, envying th • success God gave to his ministry, and endeavored to get that glory to themselves, and to draw people from approving him, to applaud them; supposing to gall and grieve him thereby. And some preached Christ out of a pious in • ent, desi • ing sincerely to maintain, and confirm what he had preached, and out of true love to Christ, and to himself his prisoner, knowing that Christ had appointed him an Apostle, and that for the defense of the Gospel he now lay in prison. Yet notwithstanding by both ways, Christ was preached and made known; by some in pretence, by others in truth, and that was it which comforted him and made him rejoice.

3. These afflictions he met with, he was confident would tend to the furtherance of his salvation, through the help of their prayers, and the supply of grace from the Spirit of Christ. And (he tells them) he trusts, that according to his former expectation and hope, no terror should ever make him ashamed to own the truth of Christ, but with all boldness he should avow it, and that Christ should be magnified by him in the body, whether his life be further prolonged, or ended by martyrdom. For the case stood thus with him, If he lived, Christ should be the scope of his life, and he intended to live to his service; if he died, death would be an unspeakable advantage t • him but if he lived longer in this mortal body, he foresaw this would be the fruit of his labors, viz. The gaining of Souls to Christ. Yet what to choose he knew not. For he was in a straight, whether he should desire to die , and be with Christ, which was b • tter for him; or to live longer, which was more needful for them. And being satisfied of the great need they had of him, and the benefit they might reap from his life, he tells them, that this is the thing that he is sure he desires; and hopes, and upon probable conjecture was confident of, that he should yet be permitted to live, and to pass some part of his life among them, for the furtherance of their Faith, and augmentation of their joy and comfort, that they might have more abundant matter of rejoicing in Christ, having received a new proof of his power, and good-will towards them, in delivering him, their Apopostle, from death, and sending him to them again. From Vers. 12, to 27.

4. He exhorts them, that whatever should befall him, they would mind their duty, and behave themselves as becometh the Gospel, ordering their conversation according to the Precepts of Christ, and jointly contending the best they can, with p • rf • ct unity, and joint stedfastness of mind, to maintain and defend the Faith of Christ, which w • uld be matter of great joy to him, whether he came and saw it, (as he hoped he should), or only heard of it, being absent. And whatever opposition or persecutions they met with in this course, he bids them not suffer themselves to be discouraged or affrighted at them, seeing they were great signs that their adversaries (who brought them upon them) were in the way of perditi • n, and that they who suffered such things patiently for Christ's sake, and the G • spel, were in the way of salvation; they portended destruction to their adversaries, but through God's gracious disposing, they should promote their salvation.

And this should further encourage them, that as grace to believe in Christ, so also grace to suffer courageously for him and his truth, was a part of Christ's purchase for them, and for his sake given unto them: And hereby they had communion and co-partnership with him (their Apostle) in afflictions, who suffered many hard things at Philippi, and elsewhere, as they themselves had seen, and at this present suffered bonds at Rome. From Ver. 27, to the end.

[Chap. 2] 5. He comes now to exhort these Philippians to unity and concord among themselves; and that he might more effectually persuade them thereunto, he conjures them that if ever th • y had found any consolation in Christ, if any comf • rt of mutual love, if any fellowship with God by the communication of the graces of his Spirit, if they had any pity or compassion on him, a Prisoner for Christ; He • ntreats and obtests them by all these, and as they would give proof of all th • se, that to all the other matter of rejoicing which he had concerning th • m, they would add this also, (and so make his joy complete), namely, to live in unity among themselves, having as it were the same mind and judgment, the same will and affections, and minding and carrying on the same designs. He exh • rts them, not to do anything out of opposition or contention one against another, nor out of vain glory or ambition; but to carry themselves with all humility and lowliness of mind, as if they had everyone a better opinion of another's wisdom, and goodness than of his own; and to this end they should not look so intently on those gifts and abilities which they discern in themselves, but withal, and much rather, should consider the gifts and abilities of others more eminent than themselves. And if they would but esteem others more, and themselves less; this would tend to frame their minds to humility. And that he might press them effectually to the practice of this virtue, he sets before them thē example of Christ, who being from all eternity true God, and being in the form, that is, having the form or essence of God, and the natural properties of the Deity, so that he thought it no encroachment or usurpation to reckon himself in equality with his Father, (the same glory and m • jesty justly belonging to him), yet did He empty himself of that divine glory, which befo • e he had, not by ceasing to be what he was, but by assuming some • thing to himself which before he had not, to wit, the human Nature. In which respect, being n • w God m • n and M • diator, he is less than the Father, Joh. 14.28. And therefore on this account he emptied hims • lf, and divested himself of the Robes of his Majesty, and from being Lord of all, he l • ssened and humbled himself to the c • nditi • n of an ordinary man, yea of a servant; and He was made in the likeness of men, that is, like to one of us in the essential parts of human Nature, to wit, of Soul and Body; and was found in fashion as a man, the truth and reality of his human Nature being evidently known unto those who did converse with him, by the fashion and proportion of his body, and the whole strain of his carriage and actions. And b • sides the humbling himself thus l • w in his incarnation, he humbled himself yet lower afterwards, even to suffer the vilest and most c • u • l death, (which was in use among the Romans, and inflicted only on their Slaves), to wit, the death of the Cross. And because he humbled himself so low, G • d hath highly exalted him in his Resurrection, Ascension, and placing • im at his right hand in Heaven; and hath given him a Name, that is, hath exalted him to a Dignity which is above all other Names and Dignities, to wit, he hath made him King and Head of his Church, and given him all power in Heaven and Earth, and installed him in the possessi • n and administr • tion of his heavenly Kingdom, (wherein his divine Majesty, which had been eclips • d before, doth now shine forth in full glory), and hath appointed that the divine honor, due to God only, should be given to him, (compare Isa 45.23 with Rom. 14.10, 11.), and that all reasonable Creatures, in whatsoever place of the created World they be, whether in Heaven, E • rth , or Hell; yea and all men which are dead and in the graves, should at the Resurrection, and day of Judgment, worship him as the true God, and express and testify their subjection to him, (some willingly, others by constraint), when they come to stand at his Tribunal, to receive their doom; and that all Nations and people should confess Christ crucified to be Lord and Judge of the World, acknowledging his dominion and sovereignty, and that to the honor of the Father, who hath sent him, and who will be glorified in the glory of his Son. Therefore seeing Christ thus humbled himself, to make peace for lost man with God, and afterwards was highly exalted by God, and crowned with glory; so proportionably may they expect to be exalted and rewarded by God, if they humble themselves, that they m • y maintain and preserve the Churches peace and concord. From Ver. 1, to 12.

6. He exhorts them, that they would still show themselves obedient to his Precepts and not only as they had done when he was present with them, but now much more in his absence, that it may appear, that love to the truths of Christ swayed them, and not any other respect. And particularly, he exhorts th • m, to work out their own salvation with fear and tremb • ing, that is, carefully and diligently to practice all those means that God hath appointed for the accomplishing their salvation, shaking off security, and carnal confidence, and not trusting in their own strength and power, but humbly imploring the assistance of God's grace. For 'tis he alone who works in us both to will th • t which is good, and enabl • s us to perform it. And because the nature of man, (as 'tis now corrupt) is prone t • murmur against the providence of God, and to dispute his will and command, H • adviseth t •• m, to do all their actions so as those that do acquiesce in the good will of G • d, and to take heed of h • t and eager disputings among themselves concerning things that do not concern the vitals of Religion. And they should be the more careful to carry themselves thus, that they may approve themselves blameless and harmless, walking as the Children of God in a corrupt age, among whom they should shine as lights in the World; holding forth, in their profession and practice, the way to eternal life revealed in the Gospel, that those Pagans among whom th • y lived, might fall in love with it; and that he himself may have cause of r • joicing in their salvation, at the day of Judgment, because his labors under God had so much promoted it. And he assures them, that their eternal Salvation was a thing so earnestly, and so affectionately desired by him, that if, as in the Law the Wine was poured out on the Sacrifice, so his Blood (like Wine) should be poured out as an additional offering to confirm their Faith, (whom he had by his preaching and ministry brought to consecrate and offer up themselves as a living Sacrifice to God); he would rejoice therein for their sakes, and of all the faithful to whom the fruit of his death should redound; and he desires them to rejoice with him, that he was so minded. From Ver. 12, to 19.

7. He declares his purpose of sending Timothy to them to know their state, as soon as he shall see how it will go with himself. For he expected a comfortable account of them by him, at his return. He tells them, he had no man with him, who might be compared with him in affection to them, or who did more sincerely regard their spiritual good. For others (as it seems) that were at this present at Rome, refused to undertake so long and tedious a journey; but Timothy was willing to undertake it, and whilst others minded their own private concerns, He minded the advancement of the Interest of Christ. And he tells them, that they themselves have had great proofs of his sincerity when he was with them, and know how in the preaching of the Gospel he had rendered to him (their Apostle) all the service and assistance he could, and that with like affection as a good Son renders to his Father. And he tells them, that he not only intended to send Timothy to them, but hoped (through the goodness of God) to be at liberty shortly, and to come to them himself. However in the mean time he thought it needful to return unto them Epaphroditus their Pastor who hath been his partner in lab • ur and danger, since they had sent him to him, to relieve him in his necessities. And one reason why he sent him back was, because of his great pastoral affection unto them. He being exceedingly disquieted to think, what sorrow the report of his sickness had brought unto them: and he sent him the rather, that they might be comforted in seeing him recovered, who had been so nigh unto death. But he tells them, God shown much mercy to Epaphroditus in recovering of him, and not to him only, but to himself (their Apostle) also, in not adding one grief to another, viz. Epaphroditus 's death, to his imprisonment. He sent him also the more readily, that his own trouble might be somewhat removed, which accrued to him on consideration, that their Minister, (whose company they so much desired) had been so long detained from them on his account. He exhorts them therefore to receive him with such an affection as they ought to express towards the faithful Servants of the Lord , and to give all due honor and respect unto him, and to all such Ministers as he was, because he had hazarded his life for the service of Christ, being less careful of himself, than of the Apostles welfare, and because he had done what lay in him that nothing necessary should be wanting to him; and so did that, which they themselves by reason of their absence, and far distance, were not able to do. From Ver. 19, to the end.

[Chap. 3] 8. Intending now to warn them to beware of those false Teachers, who in the point of justification mingled the righteousness of works with that which is by Faith in Christ; he first exhorts them, to rejoice in Christ Jesus as the only Author and Purchaser of our Peace; and that they would joyfully rely upon his Righteousness, Merit, and Intercession, and not seek for any other way of Salvation out of him. He excuses himself for inculcating the same instructions so often, seeing it was safe and convenient for them that he should so do; for he could not too often press them to close with Christ, and the Doctrine of his all sufficient Righteousness and Merit. He comes then directly to warn them to beware of these false Apostles, whom he calls Dogs, (for their barking against the sincere Doctrine of the Gospel, and the faithful Preachers of it), and evil-Workers, (because under pretence of building up the Church, they did what in them lay to destroy it, and were besides (as it seems) men of wicked lives). He calls them also the Concision, alluding to Circumcision, whereof they gave out themselves to be Patrons and Defenders, and called themselves by it; but he taketh that name from them, and calls them, the Concision; as if he should say, the D • stroyers and Renters of the Church. He shows, that not they, but himself, and other true Believers, had right to that Title of Circumcision, they only having the thing signified thereby. For first, They worshipped God with the inward spiritual affections of a renewed heart. 2. They trusted in Christ Jesus alone, as the Substance of all the Types and Shaddows in the Old Testament, and rejoiced in him, as the only and all-sufficient Savior of mankind. 3. They renounced confidence in any outward Priviledg, (such as the Circumcision of the flesh was), or in anything else besides Christ. From Ver. 1, to 4.

9. Intending to demonstrate the vanity of relying upon anything besides Christ for Justification; he showeth, he had as much to boast of upon the account of outward Privileges (such as the Circumcision of the flesh), as any of those false Teachers had, if he had found it safe to venture his Salvation on such a bottom. He was circumcised the eighth day after his birth, as Isaac and his posterity were. He was of the Stock of Israel, and so no Proselyte, or Convert from among the Gentiles. He was of the Tribe of Benjamin, and so came of that Tribe which with the Tribe of Judah clave to the house of David, and the true worship of God at Jerusalem, after the revolt of the Ten Tribes; and if he had a mind to speak of the ancientness and nobility of his Stock; he might say, he was a Hebrew of the Hebrews, descended by both his Parents of Abraham's Race, (called the Hebrew, Gen. 14.13 ), and from Eb • r, of whom the Jews were called Ebrews, who lived before the confusion of Tongues at Babel, Gen. 14 13, 20, 21, 25. And he was not an ordinary Hebrew or Jew neither, but of the strictest Sect among them, even a Pharisee, which Sect were for a severer interpretation, and stricter observation of the Law than the rest of the Jews, Act. 26.5. And as a signal Testimony of his great zeal to the Law, and the Jewish Religion, he had been a violent Persecutor of the Christian Church, whom he looked upon as enemies thereto. And lastly, As to his personal obedience and observance of the Law, he was able to say as much as another, his Conversation having been so blameless before men, that it could not be justly taxed by them. But however when he was in his unconverted state, he had relied on these things for Salvation, and counted them great advantages in order thereunto, yet now being savingly enlightened, he saw that nothing could redound to him by trusting in them, but real hurt and damage, and therefore he had taken his confidence off from them, and wholly placed it on Christ; yea he did not only esteem them so when he was first converted, but did so still. For he could not but account all such things by which men seek salvation out of Christ, detrimental and hurtful, so far as they keep them from closing with him. He could not but account them l • ss, not only because they cannot effect that, for which men do rely upon them; but because their high esteem of them, and confidence in them, hinders them from embracing Christ. He tells them, therefore that he undervalued and disesteem'd them all, in comparison of that excellent knowledge of Christ, which draws the heart effectually to close with him, and by a lively Faith and affiance to rely on him, and to take him for its Lord and Savior. And for this blessed Savior's sake, he tells them, it was, that he had forsak • n Friends, Country, and all things that could be dear to him in this World, when he first betook himself to the preaching of the Gospel, and still counted them as dung, in comparison of gaining the favor of Christ, and of being found at the day of Judgment engrafted into him by Faith, and a real member of him, and one that did n • t rely on his own righteousness, (such as m • n endeavor to acquire by the observation of the Commandments of the Law), but on that righteousness which men are made partakers of by Faith, when they believe in Christ, and which results from his active and passive obedience, and which God freely and graciously imputes to all true Believers for their Justification. And he intimates, how easily he could bear those forementioned l sses for an experimental knowledge and sense of Christ's grace working in him; particularly, that he might feel in himself, that power whereby Christ was raised from death to life; raising him daily more and more to newness of life, and that he might taste the comfort that ariseth from fellowship with him in his sufferings, suffering for him and with him in his mystical Body, (Col. 1 24.), being made thereby conformable to his death, by mortifying inward corruptions, and bearing the Cross for him. And he tells them, he shall not grudge at that, if he may by any means (though with some difficulty), attain unto the resurrection of the dead , that is, unto that perfection of holiness, which accompanies and attends the resurrection of the just, 1 Thes. 4.14. He acknowledges he had not as yet attained to that degree of holiness, nor looked upon himself as already perfect, or as one that had already won the prize and rich reward, which is given at the end of the race. But he was in his Christian race, and pursued after that prize with great desire and diligence, and hoped assuredly to obtain it, not by his own strength, but by th • assistance of Christ, who for that end laid hold on him, (as he was in the way going to Damascus to persecute the Christians), and effectually called and converted him, and brought him into the way of Salvation. He says again, that he dare not affirm, that he had attained to the state of perfection, but he was as the Racer running his race, not casting his eye back, or being satisfied with what he had done, or with so much of the way as he had overcome, but stretching as hard as he could to get the goal, or end of the race, that so he may obtain the prize, viz. the prize of eternal Glory, which shall be given to them to whom God vouchsafes that high favor effectually to call them to a participation of the merits and righteousness of his Son Jesus Christ. From Ver. 4; to 15.

10. He exhorts those who were more grown Christians, (and being compared with others less knowing, might be called perfect ), to agree, and be alike minded in his proposed Doctrine, namely, to renounce all carnal confidences, and to rest in Christ's Righteousness alone, and by virtue derived from him, to labor to grow daily more and more in grace and holiness. And if any among them, being seduced by false Teachers, were of a contrary mind in some things, (as namely, that the Ceremonial Law was not wholly abr • gated, &c. ), he gives ground of hope , that God (who had brought them to the knowledge of the Gospel) would reclaim them from this their error, and discover unto them the danger of it. However he exhorts all lovers of truth and peace among them to an orderly walking, according to the rule of the Scriptures, in those things wherein they were agreed, preserving mutual love, and avoiding further rents and divisions. He exhorts them also, to be followers of him, and to observe those that did so, taking them for their patterns and examples. For he tells them, there were many false Teachers who walked otherwise, whose example was not to be followed; of whom he had often warned them, and could not but now again (though with grief of heart) acquaint them, that by their pressing, b • sides Faith in Christ, the observation of the Levitical Ceremonies, and the works of the Law, as necessary to Salvation, they undermin'd the Doctrine of the Cross, and really opposed the virtue, power, and merit of Christ's passion, [see Gal. 5.2.]. But the end of those Impostors, without repentance, he shows, will be very sad, who minded nothing so much as pleasing their sensual appetites , boasting of those things whereof they ought to be ashamed, ( viz. their corrupting the Gospel), and savouring only earthly things. But as for himself, and those that followed his example, their carriage was far different. For our conversation (says he) is in Heaven, where Christ our Lord and Head is; whom we expect to c • me one day from thence, to our unspeakable comfort; and who will change our vile Bodies , and make them like to his own glorious Body; which change he will effect by that divine and almighty power of his, whereby he will destroy death, and the grave, and can do all things possible to divine omnipotency; and thereof • re can and will bring about the resurrection and glorious change of our Bodies. From Ver. 15, to the end.

11. He comes now, towards the close of his Epistle, to exhort them to the practice [Chap. 4] of several Christian virtues. And, 1. having testified how affectionately he loved them, and how much he desired and longed after their spiritual welfare, (and how their Faith and Conversion was matter of great joy and comfort unto him, yea the crown and honor of his Ministry); he exhorts them, (in the general), to continue and stand fast in the Doctrine of Christ, according as he had taught them.

2. He particularly exhorts Euodias and Syntyche, two eminent women in that Church, (who, as it seems, in some matters relating to Religion disagreed), to concord and agreement between themselves, it being a thing very agreeable to the will of the Lord. And he intreats one that was sometime his fellow-laborer in that Church, to help those fore-mentioned women to accord their difference, and to agree; and the rather because they had been useful to him, (in their places), whilst he was preaching the Gospel, and planting a Church there ; as Clement, and some other private Christians had also been, whom he judged to be truly gracious persons, and such as were to be reckoned in the number of God's Elect , they giving such evident signs and testimonies thereof.

3. He exhorts them, To rejoice in Christ at all times, and in all conditions, raising up their hearts to a due consideration of his excellencies and benefits, and feeding upon the sense and sweetness of them. For a Believer hath always ground of rejoicing in Christ, though not in the world, nor in himself.

4. He exhorts them, To exercise moderation, equity, and mildness, in their dealings with all men, because the Lord is nigh and present to judge all our actions, and his coming to judgment is not far off, at which time he will render to everyone according to their works.

5. He exhorts them, To beware of anxious, heart-cutting, distrustful care about worldly things, or the success of what they undertake in their lawful callings; and for prevention of that, to disburden all their cares and troubles into the bosom of the Lord, by humble prayer, not forgetting also to praise him for all his benefits. And that, he tells them, is the way to have that sweet peace, which is wrought by the Spirit of God, to dwell in their hearts, (which none can conceive who have not experienced and felt, and those who have, cannot sufficiently express it), which will (through the assistance of Christ) guard and keep them fr • m being overcome with inordinate cares, or such passions as the apprehe • sion of l • sses and injuries usually stir up in men.

6. He exhorts them, that whatever things had truth, candor, and sincerity shining in them; whatever things were honest, just, pure, and of good report; whatever virtues, or praise-worthy qualities they observed among those, with whom they conversed: they should seriously think of them, and propose them to themselves, for their imitation.

And lastly, That all those things which he himself had by his Doctrine and Life commended unto them, they should carefully observe and imitate, and so they might expect, that the God of peace would be with them with his gracious blessing. From Ver▪ 1, to 10.

12. He d • clares, how much he rejoiced, even with a motion of spiritual j • y wrought in him by Christ, that their liberality towards him (which seemed to have been for some time in the decay) had now revived and flourished again. But he readily excuses their delay herein, which he assures himself proceeded, not from want of love to him, but of an opportunity of sending to him. Yet he would not have them think, that he rejoiced so much in their bounty towards him, because he could not bear want, or a straight condition. For he had learned, (being instructed by the Spirit of God), in whatever state he was therewith to be content. He could contentedly bear a l • w condition: Yet the plenty their liberality had furnished him with, he could mak • use of to the glory of God. He could do all those things, which consist in the exercise of Christian moderation under a prosperous condition, and of patience and contentation under an adverse condition, through Chri • t enabling of him. However they had done well in sending him that supply by Epaphroditus, when he was in some straits, and thereby testifying by their Christian c • mmiseration, that they shared with him in his afflictions and sufferings for Christ. And he acknowledges, that this was no new thing in them: For after he had finished his first preaching of the Gospel among them, and was departing out of their Country, they were so mindful of him as to send him contributions; and having received of him spiritual things, they were willing to communicate to him some of their temporals, which no other Church but they had th • n done. Nay, when he was at Thessalonica, and since he came thence, more than once, they made a Collection, and sent it to him Yet he would not have them think, that he thus commended them, because he designed to draw something more from them, but he desired that their Faith might he still more and more productive of such good fruits, as liberality was; which God would recompense at the day of judgment, and the benefit whereof would redound to themselves, though not of merit, yet of grace. He tells them, that he had received all that they had sent him by Epaphroditus, and the sum he acknowledges was large, and made him full and to abound, and hereby they had done an acceptable service to God, and which under the Gospel he accepts, and receiveth in the place both of Incense, and Sacrifice, which were offered under the Law. And they will have no reason to repent of this their liberality. For G • d who looks on it as given to him, is able and willing to supply all their wants, and that n • t for any merit of theirs, but out of his own rich and glorious grace, which he dispenses through the merits and intercession of his Son Christ Jesus. Now unto this glorious God, who is the Father of all true Believers in Christ, he desires all honor and glory may be ascribed forever and ever, Amen. From V • r. 10, to 21,

He concludes with Salutations, and particularly sends Salutations to them from the Saints in Nero 's house, some of his Servants, and Courtiers (it s • ems) being Converts, and Christians. He shuts up all with his Apostolical Benediction. From Ver. 21, to the end.

SECT. IX.

ABout this time, the Apostle, by Onesimus and Tychicus, sent also an Epistle to the Colossions, whom he had never seen, [ Col. 2.1.], they having been instructed in the Doctrine of Christ by Epaphras [Col. 1.7, 8.], whom they had now sent to visit and comfort Paul, (as the Philippians had sent Epaphroditus ), who it seems was now become Paul's fellow-prisoner; see Philem. v. 23. The Apostle understanding by Epaphras, how things went with them, and what was the present state and condition of their Church, and how they were infested with false Teachers of two sorts, viz. with some, who being converted out of Judaism to embrace the Faith of Christ, sought to impose upon them Circumcision, and certain Rites of the Ceremonial Law, abolished by Christ. And, 2ly, with others, who being converted from Gentilism, yet obtruded upon them their Philosophical Speculations with some of their Heathenish Practises, as worshipping Angels, and other superstitious Observances, grounded only upon human Authority and Tradition: The Apostle therefore being desirous to establish them in the true Doctrine of the Gospel, taught them by Epaphras, against all impostures of false Teachers whatsoever, and to incite them to the study and practice of Holiness, both in the general, and in the special duties that concern the particular conditions of men, he writes this Epistle to them.

In the Epistle there are these three parts,

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

1. THE Preface in which joining Timothy with him, (whom he calls his Brother in the ministry of Christ), he directs this Epistle to the Saints and faithful, who being implanted into Christ by Fiath), composed the Church at Colossae: wishing them abundance of grace and peace from God the Father, the Fountain of all blessings; and from Jesus Christ the Conduit-pipe, through whom they are conveyed. And in the first place, he tells them, that himself and Timothy, since th • y heard of th • ir conversion, did give solemn thanks to God for it, and for their Faith in Christ, and sincere love to all the Saints, and did remember them continually in their prayers. And they rejoic • d that they persevere'd in that course, being thereunto moved by the h • ped-for reward of glory preserved for them in heaven, which was first made known unto them, and the hope thereof wrought in them by the word of truth, that is, the Gospel. Which Gospel was come unto them, (being preached to them by Epaphr • s ), as the same was preached by the Apostles in the most eminent plac • s of the World , [see Rom. 1.8 Mat. 24.14.], and it brought forth the good fruits of a holy life among others, as it had done among them, ever since they came to have a true and effectual sense and knowledge of the good will and grace of God, which he hath manifested and revealed therein And they ought to remember, that they were brought to the knowledge of this G spel by Epaphras, who had faithfully discharged his duty towards them, and also had given h • m an account of their truly spiritual , and Christian love, and affection unto h • mself. Having thus shown, how he praised God for them, he mentions now how he prayed for them, viz that th • y might be filled with the knowledge of God's will, and furnished with all wisdom requisite for a clear discerning, and knowledge of all the mysteri • s of Christianity, and with spiritual und • rst • nding or prudence, wrought in them by the Spirit of G d, to order, and regulate their lives according to the rules of it, Phil. 1.9. That their conversation might be such as is worthy of the Lord, aiming in all things to please him , being fruitful in good works, and growing more and more in the saving knowl • dg of God. Lastly, he prays, that such a measure of heavenly strength may be vouchsafed to them, out of the rich treasury of God's glorious power, that they may be able to bear any afflictions, or persecutions they shall meet with in their Christian course, and that not only patiently, but cheerfully. From Ver. 1, to 12.

2. He comes now to the Body of the Epistle, and b i • g to enter upon a summary declaration of the D ctrine of Salvation, he b gins with a solemn thanksgiving to God the Father, who by regeneration, and savi g conversion, doth make all true Believers meet and fit to partake of Heaven, the bright, and glorious, and joyful inheritance of the Saints. He fu • there explains, How God doth this, namely, by drawing them (by effectual vocati • n) out of the corrupt state of nature, and fr m under the rule of Satan the Prince of d •• kness (who ruleth by sin in the Children of disobedience), and transl • ting them into a state of grace, under the government of Christ. In whom they have redemption from sin, Satan, and wrath, by virtue of a price paid by him to the Fathers justice, when he suffered on the Cross; one principal part of which redemption, is the remission of all their sins. And intending more fully to describe Christ, and to show, That he is true God, and so a m •• t perfect, and an all-sufficient Redeemer. He first, speaks of the dignity of his person, declaring, that he is the Image of the invisible God, b • th as he is his eternal Son, of the same Essence with the Father [Heb. 1.3.], and also is he is God mani ested in the fl sh [1 Tim. 3.16.], by whom the invisible God doth manifest his glorious wisdom, power, and mercy. In the next place, he shows, that he is the first born of every Creature, as being from all eternity begotten of the Father, before any Creature was made or created, and s • Lord and Heir of all the Creatures, as the first b • rn was among his Brethren, Gen. 49.3. 2. He sh • ws, that he is the Creator of all things, as co-working with the Father, and that whether they be v • sib • e or invisible; particularly, whether they be Thrones▪ or Dominions, or Princip • lities, or Powers, whereby pr • bably are meant several degrees and dignities of Ang • ls, th • u • h what those are, is not revealed to us. And h • further sh • ws that not only all Creatures were made by him, but for him. viz. for his service, and the manifestation of his divine power and glory. And he is not only b • fore all Creatures, and their Creator, but also (together with the Father and the Holy Ghost) their Upholder, and powerful Preserver. 3. He comes n w to describe Christ in relation to his Church, declaring that he is the H ad of that spiritual Body, and by him the Church being called, it hath its beginning and original from him. And further, to set out the dignity of his person, he declares, that he is the first-born of the dead, that is, the most excellent person that ever rose from the dead, and the first and only one who rose by his • wn power, and the first who rose from death to immortal life, and who by virtue of his resurrection, will raise again to life all his members. So that justly he hath the preeminence above all, and (by all Titles) the right of Dominion and Rule over all, [see Rom. 14.9.]. And further, that he may prove that Christ is an all suffi ient Savior, he shows, that it was the Fathers will, that this our Redeemer should be a person filled with all • u ness, both of the Godhead dw • lling in him (see ch. 2.9.), and of grace and merit [Joh. 1.14 16. Joh. 3.34], that he might be perfectly furnished to perform that great work of mediation, and to reconcile all things both in Heaven and Earth unto a provoked G • d, (which he hath app • inted to be reconciled), by the merit of his death and passion, wh • there they be blessed men's Spirits already gathered into heavenly glory, or believers here yet living upon the Earth. Yea▪ seeing by sin, Heaven and E • rth were set at variance, it was the Fathers will, by him, to make peace, not only betw en G • d and man, but also betwixt the Angels in Heaven, a •• Believers on Earth. And what he had sp • k n in the general, concerning Christ's work of reconciliation; he now applies particularly to the believing C • l • ssi • ns, telling them, that though before their conversion they were a • Strangers unto God, yea as Enemies, such as did hate God, and were hated of him ( •• • e • son their minds were set on evil works), yet now Chri • t had rec nc • led them unto God, by taking on him a true human Body of Flesh and Blood, like unto ours in all things, sin only excepted and by suffering d • ath in it; and all this that they might be presented pure and holy b • f • re God, and free from all guilt and sin, at the last day. From Ver. 12, to 23.

3. He tells them, if they expected to be thus presented holy and unblameable before God at the last day, they must constantly and st dfa tly adhere to the Doctrine of the Gospel, not quitting their hope of eternal life and glory, which was begotten in them by it; which Gospel they had he • rd preached unto them by Epaphras, and was no other than that which at Chri • ts command was taught through the World by the Apostles, and which he himself was called by God to preach am ng the Gentiles. And as for his sufferings, he showeth, they had no reason to be scandalized at them, for he himself underwent them joyful • y, considering that they tended t • the good and benefit of the Colossi •• s, namely, to confirm them in the D • ctrine of the G • spel, and to encourage them to suffer for it, if called to it, and also because thereby he filled up the measure and share of those sufferings allotted to be suffered by him in his Body, (as a member of Christ and in conformity to him), which are appointed by the dispensation of God, and remain to b • suffered and undergone by Christ mystical, namely, the Church; which sufferings and afflictions of particular members redound to the great benefit of the whole Church, and tend to edify them in patience, and to confirm them in the truth; of which Church, he tells them, he was called to be a Minister by the appointment of God, and chiefly among the Gentiles, (of wh m th • se Col ssians were a part and so his commission to extended them), that God by his mini • try might fulfill his word of prophesy, and promise of calling the Ge • ti • s in the days of the Gospel, [see Isa. 65.1. Zach. 2.11.]. N • w the subject matter of this Gospel, (whereof he was appointed a Minister), he shows, was in tim • s past a mystery, and in all former ages and generations hid, (from the Gentiles simply, from the Jews comparatively ), being k • pt under dark shadows, and mystical representations [Rom. 16.26.], but now was clearly manifested and revealed to the holy Apostles, and by them to the faithful. And to them God is pleased to manifest the exceeding great and glorious excellency of this mystery, which is, Christ preached among the Gentiles, in and through whom, hope of pardon and bliss is vouchsafed to them. And this Christ, says he, we preach; exhorting and teaching every man that will hear, whether he be Jew or Gentile, (with all the spiritual wisdom afforded to us) to believe in Him, that being pardoned through his merits, and renewed by his Spirit, we may present them before the Judgment Seat of God perfectly righteous in him. And in this work, he tells them, he faithfully labor'd and travel'd, having found great and corroborating strength from God, carrying him on in it. From Ver. 23, to the end.

[Chap. 2] 4. Having thus declared the Doctrine delivered to them to be true, and persuaded them to continue steadfast in it; he now comes to show them, that they ought to avoid all corrupt Doctrines contrary thereunto, which false Teachers w • uld obtrude upon them. And in the first place, he desires they should know what great care and solicitude he had for them in his mind, and how he strove in his prayers with God, not only for those Churches which he himself had planted, and among whom he had familiarly conversed, but for them also, though not converted by him, and their neighbor Church of Laodicea, (to whom he willeth this Epistle should he read, ch. 4 16. ), and for all other Churches who had never seen his face. And his great desire and endeavor was, that their hearts might be comforted, and encouraged against all the troubles they met with, and that they might be knit together by the bond of love, as the members of the natural body are by the nerves and sinews, that so instructing and edifying one another, they might attain to a large measure of certain and assured knowledge and understanding, in the mystery of the Gospel, which may justly be called the mystery of God, being hid from the eye of natural reason, and made known only by him, and in which God is revealed and manifested to be the Father of Christ, and Christ to be the eternal Son of God. In which mystery , or divine revelation concerning God the Father and Christ, all the treasures of wisdom, and knowledge (to wit, that are necessary to salvation) are hidden and wrapped up. And this he testified unto them, to prevent their seducement by false Teachers, who by false arguments, and ensnaring persuasions sought to beguile them. And he was the more solicitous concerning them, because though he was absent from them in the body, yet he was present with them in Spirit, that is, not in bare conceit or fantasy or affection only, but so as he was well acquainted with their state, and had knowledge of their affairs (either through the information of Epaphras, or through extraordinary revelation, see 2 King. 5.26. ), and rejoiced exceedingly to see and behold, in the apprehension and vision of his mind, the good order and government of their Church, and the stedfastness of their Faith in Christ, which he would gladly have them continue in. He exhorts them, therefore, that as they had received the true Doctrine of Christ Jesus our Lord and Savior, taught them by Epaphras, and had embraced him by Faith, so they would constantly adhere to that Doctrine , conforming their lives thereunto, and endeavoring to walk worthy of Christ, being like trees well and deeply rooted in him, or like a house firmly built on him, as the only sure foundation, that being established and settled in the Faith, (as they had been taught), they might grow in that grace with thanksgiving to God for so great and wonderful mercy of revealing his Son to them. From Ver. 1, to 8.

5. He comes now to caution them against those things whereby seducers sought to draw them away from Christ: and those he reduces to three heads. 1. The Speculations of the Gentilish Philosophy. 2. The Traditions of Men. 3. The Rudiments of the World. 1. He cautions them, to take heed lest any make a prey of them, and seduce them from the sound Doctrine of Christ, by amuzing them with the sublime speculations of their mysterious Philosophy, which flies as high as Angels and Intelligences; and teaches (though very fallaciously) that they are Mediators between God and man , and so ought to be the objects of human adoration, see v. 18. 2ly, He cautions them against walking after the Traditions of Men, that is, the superstitious Rites invented by men, and obtruded as parts of Divine Worship, having no authority from the Word of God, nor other warrant than Antiquity, Custom, or Human Institution. 3. He warns them, to take heed of them, who would persuade them, to observe Circumcision, and the Levitical Rites, which were Rudiments, or Elements fitted for the infancy of the Church, and by which God thought fit to instruct the former Ages of the World [Gal. 4 3.], and his people under the Old Testament; the following of which things, he tells them, was not according to the Institution or Injunction of Christ, but did draw away the heart from him. He shows them, that Christ alone is a most perfect Savior; for in his person the fullness of the Godhead dwelleth bodily, that is, personally, and subtantially, in opposition to the Shaddows and Types of the Old Testament. For God is said, in the Old Testament, to dwell in the Tabernacle, Ark of the Covenant, and Temple, as in the Shaddows and Figures of Christ's human Nature, which he was to take on him, in the fullness of time; which he having now taken on him, God now dwells in the same, really, personally, and substantially, with all his fullness; so that 'tis folly to seek salvation anywhere else but in him alone. 2. He acquaints them, that all that are united to him by Faith, are complete in him, as having from him all things necessary to Salvation. 3. He declares, that He is above all Principalities and Powers, that is, all the holy Angels, (by whom God doth execute many great and mighty works, as it were, by Princes and Potentates), as being their Head and Lord, and upholding and ruling them as his Creatures. And they being his Servants, and so our fellow-servants, ought not to be worshipped by us, [see Rev. 22.8, 9.], nor are they Mediators between God and us; that being an honor due to him only who is their Head, [1 Tim. 2.5.]. From Ver. 8, to 11.

6. He begins here by a Figure called Hysterosis, to oppose himself against the third sort of errors, which he had cautioned them against, v. 8. namely, urging the Mosaical Rites, and Elements of the former Ages of the World, as necessary to salvation.

And first, He answers an Objection which he foresaw the Colossians might make against what he had before said. He had said, v. 10. Believers were complete in Christ. But possibly they might say, That some Teachers among them taught them, That they, being Gentiles, and wanting Circumcision, were unclean, and so not perfect in Christ.

The Apostle answers, that they, being Believers, and united to Christ, need not be outwardly Circumcised; for they had by him, the thing signified by Circumcision, namely, the spiritual Circumcision of the heart, which consists in cutting off, and putting away the body of manifold sins, formed, and compacted of our innate corruption, whereof particular sins are the members. And the means of this their renovation is Baptism, (which succeeds in the place of Circumcision), and which (as it was anciently administered to adult and grown persons) was a clear representation of the death, burial, and resurrection of Christ, and by proportion represented also how Christians ought to die unto sin, and rise unto newness of life. Which new life they live by Faith in Christ, and that Faith, God who raised Jesus Christ from the dead, works in them by his own Spirit. He uses also another Argument against the necessity of Circumcision, namely, that when they, in the time of their natural state and condition, were dead in sins, and without Circumcision in their Flesh, (as being Gentiles, Eph. 2.11. ), God had quickened them, as he did Christ, infusing into them the new life of grace, and giving them a right to the life of Glory, having pardoned all their sins, both original and actual, freely for his sake, upon their believing in him. Yea Christ hath by his death, blotted out, and abolished the handwriting of the Ordinances, and those Legal Ceremonial Injunctions, touching Circumcision, and the observation of Days, and several Washings, and Sacrifices, Eph. 2.15. in the observance of which, the Jews testified against themselves, their own guiltiness and liableness to punishment. For, by killing a Beast they testified they deserved to die themselves. But now Christ, having by his death satisfied the Justice of God for our sins, hath thereby cancel'd those Ordinances which testified our guiltiness, and bound us over, and declared us liable to wrath and vengeance. Now seeing the debt is paid, and the obligation to wrath which we were under, (by reason of our sins), cancel'd, to revoke this hand-writing of ordinances, (which testified so much against us), and to seek to bring it in force again, as false Teachers labor'd to do, (by urging Circumcision, and the Legal Observances), must needs be, not only a great folly, but very pernicious. Nay further, Christ by his death hath not only cancel'd this hand-writing that was against us, and taken it out of the way, and nailed to his Cross, but thereby also hath vanquished, and disarmed his and our enemies, the Devil, and all the powers of Hell, and hath carried them, as it were, in triumph, and made a show of them openly, making them a spectacle of shame and scorn in the eyes of God and good Angels, as the Roman Generals used in their Triumphs to have their Captives carried disarmed, and bound, after their Triumphal Chariots. From Ver. 8, to 16.

He draws now a Conclusion from the former Argument, namely, That seeing the Ceremonial Law was abolished, therefore none should presume to condemn them, or lay sin to their charge, for using any of the Meats or Drinks prohibited by that Law, or for not observing the Jewish Festivals, wh • there anniversary, or monthly, or weekly, to wit, the Seventh-day-Sabbath. If any did so, they should not regard their censures. For these things were but shadows of good things to come, and were to remain only until the coming of Christ, who is the truth, body, and substance of them. Some of them pointed at Moral Sanctity, this Christ in his own person clearly taught and perfectly fulfilled; some pointed at the expiation of sin, and this Christ truly wrought by his active and passive obedience; some presignified that eternal Rest which true Believers shall partake of hereafter. 'It is not imaginable, that those Seducers, the Apostle here bends himself against, ever pleaded for or strove to maintain the Christian-Sabbath, the first day of the week. Therefore 'tis not probable, that in opposing them, he should implead that day. Besides, the Sabbaths, here mentioned, were a shadow of things to come, whereas the Lord's day is a memorial of something past, namely, the glorious Resurrection of Christ. The old Seventh day Sabbath might shadow out something of Christ; and the Ancients generally understood it, to shadow out his Rest that day in the grave . So that the Apostles Argument runs thus, Seeing the Ceremonial Ordinances were but shadows and representations of good things to come, and to last only till Christ came; to observe them now under the Gospel, is in effect to say, That Christ the body, or substance is not yet come. Ver. 16, 16.

7. He comes now to argue against the first sort of those errors he mentioned, v. 8. namely, worshipping of Angels, which tended to make Christians lose the reward provided for them in Heaven, by departing out of the way leading thither, though they that persuaded them unto it, covered their error with a plausible show of humility, pretending, it was presumption to go to God without the mediation of those excellent Creatures. But thereby they boldly intruded into things they knew nothing of, being vainly puffed up with a conceit of their own corrupt minds. He shows, that these Angel-worshippers do not acknowledge Christ for the Head of the Church while they apply themselves to Angels to be their Mediators to God; whereas He alone doth discharge the office of the Head, completely giving life, and growth to his whole Church, and to every member thereof. Which members being furnished with spiritual life from him, and knit to him, and to one another by the nerves and sinews of one common Spirit, they grow and increase with such an increase of grace, and holiness, as is from God and tends to his glory. From Ver. 18, to 20.

8. He argues now against the second sort of errors which he mentioned, v. 8. namely, superstitious Rites, human Traditions, and Doctrines of men. His Argument against them is to this purpose, that seeing they professed in their Baptism to be spiritually dead with Christ, and to be freed by his death from the Levitical O • dinances, [those Rudiments or Elements appointed by God to instruct the former World], why should they submit to superstitious Rites and Ordinances (of the like kind) invented by men? Could they think, that God would abrogate the Ceremonies of his own Institution, that men might appoint theirs? Why as if they lived in the Old World, should they be under the Decrees and Traditions of men, which draw them to the Observation of things of the like nature? And he particularly instances, in one of those Traditions, or injunctions, namely, concerning abstinence from meats. Touch not, taste not, handle not, that is, such or such meats; whereas all kind of meats are appointed by God for the use of men, and are to perish in the using. These observances, he acknowledges, were set off with a specious show of wisdom, as if they were voluntary services, and free will offerings to God, giving him more than he required. They had also a show of Humility, and submissive obedience to the Injunctions of Superiors. Lastly, they had a show of Mortification, and Austerity to the body; they that practice'd them, not seeming to have those things in any esteem, which God hath made for the necessary satisfying of nature, but rather despising them. From Ver. 20, to the end.

9. Having thus dispatched the Doctrinal part of his Epistle, he comes now [Chap. 3] to the Practical. And in the first place, he gives some general exhortations, such as concern all Believers, and then some special, which belong to certain and particular conditions of men.

And first, Seeing they were risen with Christ, as he had intimated, v. 12, 13. of ch. 2. he exhorts them, that they should set their affections on things above, and that, because Christ their Head was above. And further, they had in their Baptism professed themselves dead to Sin and the World, and therefore ought really so to be, and to have their thoughts often upon their eternal life and bliss, which though it was hid from the eyes of the World, yet it was reserved for them in Heaven, (where Christ was), in the safe keeping of God, [see 1 Pet. 1.4, 5.]. And when Christ, who is the Author and Procurer of this blissful and eternal life for them, shall appear to judge the World, then they shall appear also with him in glory. Next, he presseth them, particularly, To mortify their corrupt lusts, such as Uncleanness, inordinate Affection, evil Concupiscence, and Covetousness, which he calls Idolatry, because it draweth away our Love, Trust, and Joy from God, and placeth them upon Wealth and Riches. These Lusts, he shows, are the several Members of the Body of Sin; and are said to be upon the earth, because they draw the Soul down towards the earth, and are exercised upon earthly things as their proper Objects. Now that he might further pr • ss them to a serious endeavor to mortify these Lusts, he tells them, that the wrath of God, with its dreadful effects, cometh upon those who go on contumaciously and impenitently in such ways. And they should remember how they themselves formerly lived in those sinful courses when they were moved and acted by such vile affections, and therefore now they ought more careful • y to mortify them. 2. He exhorts them, to put away from them, that is, to mortify their more spiritual Corruptions, instancing in anger, wrath, malice, (sins of the heart), and disgraceful contumelious speaking against their Neighbors, as also all filthy communication, and lying, or saying, or suggesting any false thing, to the injury of others, which are sins of the Tongue. This he urges from the present spiritual estate of all true Believers among them, who had (as they professed in their Baptism) begun to put off the old man, that is, the corruption of Nature, with manifold actual transgressions proceeding there-from; and put on the new m •• , that is, new and spiritual qualities, whereby their corrupt Nature is renewed, being illuminated with a saving and tranforming knowledge, and so conformed to the Image of God, in such a manner, that in this new man, as in a Glass, God's Wisdom, Righteousness, and Holiness may be clearly seen and discovered. And lest any should think that God regards not this inward spiritual renovation, but accepts men according to their external privileges and conditions, he tells them, that now under the Gospel, neither the having of those things helps, nor does the want of them hinder any man, but whosoever believes in Christ, and is renewed by his Spirit, is accepted of God; He being an All sufficient Savior to all such, and that in all respects whatsoever. From Ver. 1, to 12.

10. Having ended his exhortation to mortification, and putting off the old man, he comes now to exhort them. That as they had begin to put on the new, so they would put on all the parts and particular virtues belonging thereunto, as became such as were selected from the World, and effectually called to the knowledge of Christ, and to believe in him. And the excellent virtues, he exhorts them to put on, are these, namely, bowels of mercy, kindness, humbleness of mind, meekness, longsuffering, forbearing, and freely forgiving one another, (if any of them have just cause of complaint against another), even as Christ hath freely forgiven them. And above all those graces before-mentioned, he exhorts them, especially to put on Charity, which is the most perfect bond , binding, and knitting all the faithful, and members of the Church together. And that the love of peace, (which God so effectually recommends to his Children), should rule in their hearts, and bear sway in them, against all contrary motions; unto the entertaining of which they were called, and strongly obliged, being all members of one body, under one head, Christ Jesus. And that they may the better entertain and continue this peace among themselves, he exhorts them, to be thankful one to another for the benefits they received one from another; and to cherish inclinations in themselves, not only of requiting, but of conferring benefits. And seeing 'tis the word of Christ, or the Doctrine of the Scriptures, that teaches them all these divine L • ssons; he advises them to read it diligently, and frequently to meditate on it, that it may dwell in them richly and copiously, and that they may be furnished thereby with all true and sound wisdom; so that their minds and hearts being filled with those divine documents, they may be able to instruct and admonish one another, and stir up one another's affections, by singing of these holy Psalms, Hymns, and Spiritual Songs, there • in contained; or composed agreeably thereunto, by the direction of the Spirit of God. Yet they must be careful they sing with affections rightly composed (according to the measure of grace given them) that they may praise and glorify God, not with their mouths only, but with their hearts. Lastly, He shuts up this Discourse with giving them one general Rule, viz. That whatever busin • ss they enterprize or enter upon, whether it be by way of speech, or action, they should do it with invocation and calling upon God in the Name of Christ; through whose mediation also they should render praises to God (our gracious Father in Christ) for any success afforded to them in any of their businesses, and for all his other mercies also. From Ver. 12, to 18.

10. He comes now to exhort them to the duties that concern particular Relations: 1. He exhorts Wives willingly to submit themselves to their own Husbands (as is comely and decent) in all things lawful and agreeable to the will of the Lord. 2. He enjoins Husbands to love their Wives, and not to be harsh and rigorous towards them in word or deed. 3. He exhorts Childr •• to obey their Parents in all honest and lawful things, agreeable to the word of God (see Eph. 6.1. ); for such obedience is highly pleasing to the Lord. 4. He enjoins Parents to use their authority moderately over their Children, not irritating or exasperating them by too much severity and rigorous dealing. 5. That Servants be obedient in all lawful things to their own Masters (who according to the Laws of men, and in things temporal, belonging to the flesh, or body, have the rule over them, though not over their Consciences); and that they should not do their duties only when their Masters are present (as if they only took care to please them, and looked no further); but with singleness of heart should show all fidelity and diligence in their absence also, as those that fear the all-seeing eye of God. And whatever service they do for their Masters, they should do it heartily, and with good will (Eph. 6.7. ), as aiming to please God, and serve him therein, and not only and merely to please and serve their Masters. And if they do so, they may assure themselves, that this their fidelity (being in conjunction with other graces) shall be rewarded with the inheritance of eternal life; because in thus serving their Masters, they serve their Lord and Savior Jesus Christ; and he takes their service as done to him, and accordingly will give them the reward which he hath promised to all his faithful servants. And if any of them do meet with wrongs, and injuries, and hard usage from their Masters, he tells them (for their comfort) that there is a day coming when their wrongs shall be considered, and they righted; and the Lord will punish the wrong doer, and give him his just desert. For God is a righteous Judge, and there is no respect of persons with him. From Ver. 18, to the end.

Lastly, He exhorts Masters to give to their Servants that which is just and [Chap. 4] equal, either by strict Law or Contract, or by the Law of Charity; remembering that they have a Master above them in Heaven, to whom they must give an account of their dealings with their Servants. Ver. 1.

11. Having thus finished his Precepts concerning particular Duties, in the close of his Epistle he judged it meet to add a few more general Directions that concern all Christians. And, 1. He exhorts them to perseverance, and holding on to prayer, and to watchfulness and fervency therein, and to join thanksgiving thereunto. And in particular, he desires them to pray for him, and Timothy, That God would afford them opportunities, and endue them with a spirit of holy boldness and freedom in preaching the mystery of the Gospel, whereof Christ is the subject-matter, and the substance; for the publishing of which, he now suffered imprisonment. And more especially he desires them to pray for himself, that whilst he suffered for the Gospel, he might be enabled to make manifest and discover the deep and mysterious doctrine thereof, in such a manner, as was meet and fit, both in respect of the excellency of the Gospel itself; as also in respect of that great trust of the Apostleship committed unto him. 2. He exhorts them to carry themselves wisely towards the Heathen and Infidels, among whom they lived (who were without the visible Church), and to improve every opportunity of doing them good, and of gaining them to embrace the faith. And particularly, that they labor to order their speech and ordinary conference so, as it may be always gracious, that is, may express some grace that is in the heart of the speaker, and may be apt to work some grace in the hearts of the hearers, Eph. 4.29, and that it be seasoned with the salt of holy and divine wisdom, that they may speak fitly and to good purpose upon every occasion, and especially when they shall be questioned concerning the grounds of Christianity. From Ver. 1, to 7.

Beginning now to conclude his Epistle, he tells them, that he had sent Tychicus, his fellow-servant in the Lord's work; and Onesimus (one of their own Country or City) to acquaint them with his present condition, and with the state of things in the place where he was, and to inform him of theirs, and to strengthen and comfort them under all their trials. He sends them salutations from Aristarchus a Macedonian, and John Mark, Nephew to Barnabas, touching whom they had received commandments (that is, had been written to), that if he came unto them, they should receive him, and entertain him kindly and respectfully, as a true and faithful servant of Christ. He sends them also salutations from another eminent person with him, namely, Jesus surnamed Justus: These three being descended of Jewish Parents, had been converted to the faith; and being now believing-Christians, and companions of the Apostle in his afflictions, were the only persons of the Jews who assisted him there at Rome in preaching the Gospel (whereby the Kingdom of Christ is set up in the hearts of men), and thereby they did much comfort him. He sends them also salutations from Epaphras, one of their City and Church, who in his prayers did always strive earnestly and fervently for them, that being fully and perfectly instructed in the knowledge of the will of God, they might continue firm in their obedience thereunto. For he could not but bear him this testimony, That he had a very great zeal for them, and for their neighbor-Churches of Laodicea and Hierapolis. He salutes them also from Luke and Demas. He desires these Colossians to salute from him their neighbors of Laodicea, and particularly one Nymphas, an eminent person for piety among them, and his Christian Family, who were so piously instructly, and so orderly governed, that they deserved the name of a little Church. He gives order, That after they have read this Epistle themselves, they should cause it to be sent and read in the Church of the Laodiceans; and that another Epistle written from Laodicea (either from the whole Church, or from their Ministers) unto him, informing him of their case (of which he sent them a Copy) should be read by these Colossians, for the better clearing of some passages in this his Epistle to them; and that they might the better understand upon what occasion he had written some things contained therein. He directs them to admonish their Minister Archippus (who in the absence of his Colleague Epaphras, had, as it seems, been somewhat slack), to consider the nature and weight of the Ministerial charge with which he was entrusted by Christ , and that he would labor faithfully to discharge all the parts of it. He shuts up this Epistle, telling them, That he sends his salutation to them written with his own hand, that they may be assured that the rest of the Epistle was dictated by himself, though written by his Scribe. He desires them to remember his bonds and imprisonment for the Gospel of Christ; and to encourage themselves to bear the like troubles, for the same cause, if they should be called to it. Lastly, He wishes, the free and undeserved love and favor of God in Christ, with all the fruits and tokens of it, may be their portion. Amen. From Ver. 7, to the end.

SECT. X.

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

In the Epistle there are these three parts,

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

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

2. He comes to the Body of the Epistle: and his scope being to establish these Ephesians in the sincere Doctrine of the Gospel already received, and to unfold to them the grounds and causes of their salvation, together with the freedom of God's grace in Christ manifested therein; in the first place he falls into a high admiration of the free mercy of God (who is the Father of our Lord Jesus Christ), and solemnly blesses his holy Name for bestowing on Believers all sorts of spiritual blessings and graces, which descend from Heaven, and which he communicates to them in and through his Son. And the first of these he shows, is this; That he hath in his eternal election, even before the foundation of the world, separated them from other men, and designed to communicate these blessings to them, in and through Christ, to the intent that they should be holy and blameless before men, and sincere as in his sight, living in the exercise of love to God, and one another. Yea, in and through Christ, he hath predestinated them to the adoption of sons, that is, to be his adopted Children, not for any foreseen merit, or preparations of grace in them, but according to his own gratuitous mercy, and the good pleasure of his own will. And all this to the praise of his glorious grace, which is not only the End of his electing them before time, but the Cause also that in time he makes them lovely, and fit to be accepted of himself, in and through his beloved Son, in whom they have redemption through his blood shed on the Cross; and the satisfaction he hath made for them to his Father, hath acquired for them the remission of all their sins. And he hath caused the riches of his grace to abound towards them, in not only sending his Son to make atonement for them, but in revealing the Gospel to them, and thereby imparting that true wisdom (the right knowledge of Himself and his Son unto them) and that spiritual prudence which is requisite to direct them to order their Christian conversation aright. And he hath made known unto them that great mystery and secret of his will (which could not be known, either by Angels or men, before it was revealed) whereby is discovered and manifested what he hath resolved in his eternal Purpose, concerning the way of saving sinners, according to his own good pleasure and free grace. Which secret was then only clearly to be manifested, when that time arrived, unto which (according to his wise and admirable dispensation) he hath reserved the fullness of his revelations, and the accomplishment of his promises, which he before made. Now one part of this glorious mystery, is this, That sin having made a division between the glorious Angels in heaven, and corrupted men on earth, he hath found out a way to reconcile them by his Son; even as if a Prince that hath sovereignty over two Kingdoms, between which there is war, because one of them is fallen into rebellion whilst the other continues in their obedience, should by pardoning the one, reconcile them, and compose the difference between them, and so form them into one Empire. And having hitherto spoken of Believers in general, he now comes to make application of this his Doctrine, first, to the Jews, and next to the Gentiles. And first he shows, That the Jewish Believers (whereof himself was one) had, in and through Christ, and by virtue of his merit and intercession (not for any merit in themselves) obtained a right to a glorious inheritance in Heaven, being predestinated thereunto according to the gracious purp • se of God, who worketh all things according to the counsel of his own will, that so his glorious Attributes, ( viz. His infinite Wisdom, Goodness, and Mercy) manifested in that work, might be acknowledged and highly praised by them to whom the Gospel was first preached [Mat. 10.6. Acts 13.46.], and who were first called, and were the first who trusted or hoped in Christ for salvation, before there were any considerable number of Converts among the Gentiles. 2dly, He shows, that not only believers among the Jews, but the believing Ephesians also, who were Gentiles, had in and through Christ obtained a right to this Heavenly Inheritance, having been brought to believe in Him after the Gospel had been once preached to them. And then they were sealed for the Children of God, not by such an outward seal as Circumcision, but by the renewing and sanctifying work of the Spirit (whom God had graciously promised to give) wrought in their hearts, whereby he imprinteth his image upon them, which is holiness. And the bestowing this his holy Spirit on them, was an earnest of that heavenly inheritance, the full enjoyment whereof was not to be expected till the last day; at which time, all that are the purchased possession, acquisition, and peculiar people of Christ, shall obtain complete redemption, and their bodies shall be raised up, and united to their souls, and so both soul and body made forever happy. And God's end in all this is (as was before mentioned, v. 12. ), the praise of his own free and glorious grace. From Ver. 3, to 15.

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

4. The Apostle now intending to set forth unto these Ephesians the happiness [Chap. 2] of that condition in which free grace had placed them; he takes occasion in the first place to show them the misery of their former Heathen-state before th • ir conversion, they being then spiritually dead in sins and trespasses (without any life of grace in them) and walking according to the common course and customs of the Nations and Gentile-world, and according to the instigation of Satan, who being cast out of the higher Heaven of glory, wanders about now; and exercises the power which God permits unto him, in the lower regions of the air, and powerfully works in the children of disobedience. And he shows, that the Jews before their conversion, were equally miserable, having their conversation among these children of disobedience, and were no less obstinately rebellious against God, than the disobedient Gentiles; fulfilling those lusts which their sensual appetites and phant'sies were pleased with, and were by nature children of wrath, even as others; that is, were born, and lived, and continued in a damning-condition, as other Heathens did. But God, who is infinitely rich in mercy, without any desert in us in invite him to it, when we were dead in sins, by that power by which he raised Christ from the grave, hath quickened us, and bestowed a new spiritual life upon us, yea hath (in assured hope) raised us up from the dead, in Christ our Head, and hath set us with him in Heaven: For He sitting there who is our Head, we are at pres • nt not unfitly said to sit there also, and shall infallibly come thither in due time. And God's end in thus graciously working upon the first converted among the Jews, and those since-converted Ephesians; he shows, was, that to all succeeding ages he might give an evident proof and example of the exceeding riches of his grace, and that not only for his own glory but for the encouragement of all vile sinners to the end of the world, to seek to him for mer • y in and through his Son. He tells these Ephesians therefore, that they ought to be sensible, that their salvation, from the first step to the last, depends on God's free favor and grace in Christ, and not on any des • rt in themselves. Yet they are so saved by grace, that faith is not excluded; this b • ing the hand or instrument whereby we lay hold upon the righteousn • ss and benefits of Christ offered to us in the Gospel. And this faith is also the gift of God, as salvation is. Works therefore have no meritorious or causal influence upon our salvation (which all men naturally have a propension to rely upon), but even our best works are excluded (being effects, not causes of that grace by which we are saved), that all ground of boasting and gloriation may be taken away from men, and all the glory ascribed entirely unto God, in and through Jesus Christ. Yet lest any should think that the Ap • stle, by extolling free grace, and excluding works from being the cause of our salvation, should seem to depreciate and vilify works, and an holy life, as altogether unnecessary; he shows, they are absolutely required of those that shall be saved; because all true Converts, whether Jews or Gentiles, are God's workmanship, that is, formed to a new life, and renewed through the intervening mediation of Christ, that they may make conscience of bringing forth good works, to which God hath before prepared them (that they should walk in the practice of them), by giving them his holy Spirit, and thereby disposing and fitting their understandings and wills to produce them, and giving them the Rule of good works in his word to guide them. So that, though good works be necessary as fruits, and as the end of regeneration; though they be the way which leadeth to Heaven, and are evidences of our right to salvation; though they are necessary in reference to the peace of our own consciences, and for the edification of others, yet they are not meritorious of salvation. From Ver. 1, to 11.

5. For the further establishment of these Ephesians in the Doctrine of Free-grace in Christ, he remembers them of their former miserable condition before their conversion, when they were in the flesh, that is in the corruption of Nature, not having so much as Circumcision the sign of God's Covenant [Gen. 17.11.] which the Jews (who were circumcised in their flesh by the hands of men) made use of as a matter of reproach unto them. He remembers them also, That at that time they were so far from having any saving-interest in Christ, that they had not so much as any offer of Christ made to them by the Gospel; they were then aliens from the Commonwealth of Israel, having no union or communion either with the invisible Church of true believers, or with the visible Church of Professors, which was in those times among the people of Israel, Deut. 32.9. They were strangers to the Covenants of promise, that is, to God's Covenant and promise of Christ in due time to be exhibited, and of eternal life promised to sinners through faith in him; they were strangers to the Covenant of Grace made with Adam after the fall [Gen. 3.15.], and afterwards frequently renewed with Abraham, Isaac, Jacob; with Israel upon Mount Sinai, and with David: therefore called Covenants in the plural number, though it was always one and the same Covenant for substance, though it had various discoveries and manifestations, and was various as to circumstance and manner of Administration. He tells them, they were so far from having any actual interest in the saving-blessings which were promised in this Covenant, that they had not this Covenant at all revealed to them, nor any right to the external privileges of it; yea, further, they were such persons as had no hope, that is, no true ground to hope for the forgiveness of their sins, or salvation, they being without God in the world, that is, without any clear knowledge of the true God. But, now, they who were before afar off from Christ, his Church, his Covenant, any saving-hope, and from a true knowledge of God, were now brought nigh to God, and united to his Church, through faith in Christ, who by his death and bloody sacrifice had purchased that great blessing for them. For he is the only author and procurer of our peace with God. And whereas before, Jews and Gentiles were so much separated by reason of their Religion and religious rites, he hath now united them into one and the same Church. For he hath taken away the Ceremonial Law, which was the middle-wall of partition between them, and the occasion of a perpetual standing-strife, while the Jews reproached the Gentiles for want of Circumcision, and the Gentiles reproached the Jews for having of it, and for observing other of the Mosaical -rites, which they judged absurd. Now Christ hath abolished this enmity by his death which he suffered in the flesh, and taken away the ground of it, having removed the law of commandments, consisting in institutions and ordinations concerning certain ceremonial rites belonging to the external worship of God (which were prescribed as so many types and shadows of Christ to come, Heb. 9.10. ), that so he might form all the converted among Jews and Gentiles (who believe in him) into one people or Church under himself their Head (called here one new man, because renewed by the Holy Ghost), and so make peace between them. And, being thus united into one Body or Church, he hath reconciled them to God by the sacrifice, of himself on the Cross▪ having removed the enmity which was before between God and them by reason of their sins; and the enmity that was between thems lves, by reas • n of the diversity of their Religions. And he further shows That Christ had published the glad tidings of this peace and reconciliation (which was purchased by himself on the Cross) both to the Jews who were within the visible Church, and to the Gentiles who were without the bounds of it; though to the later he preached not immediately in his own person ( Mat. 15.24. except to some few, who were the first-fruits of the rest), but mediately by his Apostles, and their Successors, Mat. 28.19. And through this Savior, he tells them, that both believing-Jews and Gentiles have equal liberty of access to God, as to a reconciled Father, by the assistance of that one Spirit, who quickens and actuates the graces of all the people of God. Wherefore, by way of conclusion, he setteth before these Ephesians the excellency and blessedness of their present state, they being now no more strangers and foreigners, but free-men and fellow-citizens with the Saints and Members of the Family of God, the Catholic Church, and added to that spiritual building which is built upon the Doctrine of the Prophets and Apostles, Christ himself being the personal foundation, and chief corner-stone thereof [Joh. 28.16. Psal. 118.22.] binding the two walls of this building together, viz. Jews and Gentiles. And all the parts of this building being firmly joined to him by faith, and among themselves by love, the whole Edifice daily grows, not only by the addition of new Converts and Members, but every Member thereof in particular grows in grace (through the virtue and power of Christ, they being living stones, 1 Pet. 2.8. ), and so the whole building groweth to be a holy Temple unto God, wherein he manifests his presence, and is constantly served and glorified, as he was in Solomon 's Temple. And what he spake of this spiritual building in the general, he now applies to these Ephesians in particular; showing, that they were built (together with all other sincere believers) upon Jesus Christ the foundation, and that for this end, that they might be a fit habitation for God to dwell and manifest his special presence in, by the saving-operations of his holy Spirit. From Ver. 11, to the end.

6. Lest the Ephesians should be offended at the Apostle's present captivity and bonds at Rome, he sets before them the cause of them, which was his preaching the Gospel to the Gentiles (of whom these Ephesians were a part) for which he was accused of the Jews, and so given over into the hands of Infidels. And they might easily be convinced, that these things happened for their good, if they had heard and understood his calling of grace to be an Apostle, with relation chiefly to the Gentiles, and particularly to them. He shows he was sufficiently furnished by God with knowledge and insight into the Doctrine he was to preach: for he had by extraordinary revelation from God [Gal. 1.12.], that sacred secret or mystery of the calling of the Gentiles, made known unto him (as he had briefly written of it before in the two former Chapters); which mystery was not so clearly made known in the former ages of the world, as it was now revealed by the Spirit of God unto the holy Apostles and Prophets of the New-Testament; namely, That the believing-Gentiles should be fellow-heirs of the heavenly inheritance with the believing- Jews, and should be incorporated into that one mystical body whereof Christ is the Head, and be copartners and partakers of the promise made by God of the forgiveness of sins, and adoption in and through Christ; and they were to be brought to this happy estate by the preaching of the Gospel, and by faith in Christ, without the observation of the Ceremonial Law, or Circumcision. And he shows, that God of his free grace to him, was pleased to call him to the office of the Apostleship, and so employ him in preaching the Gospel, furnishing him with gifts ordinary and extraordinary, for the discharge of it; and powerfully assisting and blessing his Ministry with admirable success both far and near, Rom. 15.19, 20. And he could not but look upon himself as more unworthy, and less to be esteemed of, than the meanest of God's Saints and Children, by reason of his former enmity to Christ and his Church. Yet the Apostolical Office (called here grace, because given of God's free grace and favor) was bestowed on him; and his office was, To preach and set forth unto the Gentiles the incomparable and incomprehensible riches of the mercy of Christ towards them, in receiving them freely into covenant, without laying those impositions of Circumcision, and other Rites, upon them, which were required of the Jews; and to make known unto all men what is the communion or fellowship of this mystery, viz. That the Gentiles, with the Jews, should have one Faith, one Lord, one Hope, and one common Salvation, which thing was hid (as it were) from the ages before, in the counsel of God, being not so fully and clearly revealed till these times. And he intimates, that none had reason to wonder why God should save the Gentiles as well as the Jews by Christ, seeing he hath created them both by him (not as an instrument) but as one co-working with him, Heb. 1.2. Joh. 1.3. He shows also another effect of his preaching the Gospel to the Gentiles, which was, That the glorious Angels (who have their ordinary residence in Heaven, though sometimes they are employed on Earth) may by what is done in the Church (that is, by the gathering of Jews and Gentiles into one Church by the Gospel) behold, as in a glass, the manifold wisdom of God, and his divers ways of dispensing grace and salvation in several ages, and that according to his decree long before made, which he purposed to execute in and by his Son. Through whose Merits and Mediation all that believe in him have boldness and liberty given them to approach and make their addresses to God with confidence of acceptance. And therefore seeing he was persecuted for this reason especially, because he preached the Gospel to the Gentiles, and asserted their interest in Christ, and through him, in all the blessings of the Covenant of Grace, he desires they would not be discouraged or disheartened at anything that shall befall him in this cause, and he tells them it would be their glory if they were not. From Ver. 1, to 14.

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

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

Having pressed them to endeavor after unity, by an argument taken from those many things wherein the Church and all the true members thereof agree; he now answers an objection which he foresaw some would be apt to make against what he had said. They would object, That though there be many things wherein the Church and all the true members thereof agree; yet there are many things also wherein they differ. To this he answers, that the diversity of gifts and graces, and their divers measures, bestowed by Christ upon the several members of the Church, do all tend to unity, seeing they all come from one and the same Author, and are all given for the promoting one and the same End. This he proves out of Psal. 62.18. where David by a prophetical spirit speaking of things to come as already past, foretells that Christ should in a triumphant manner, ascend up on high, that is, to the highest Heavens, and should lead captivity captive; that is, as he had upon the Cross foiled all the spiritual enemies of his Church and people, and begun to triumph over them; so in his ascension he should continue the triumph [see Judge. 5.12. ] as Conquerors used to do. And as they used to scatter the spoils, and other rich gifts, among the applauding-Citizens and Soldiers, so should Christ at his ascension pour forth and distribute a large measure of the Gifts and Graces of his Spirit unto his Church, and the several members thereof: which Prophecy the Apostle shows was now fulfilled by Christ. He further declares, That Christ ascending to Heaven by his own divine power, did presuppose his foregoing humiliation and abasement, in all the degrees of it, even his descending to the lower parts of the earth; which expression is to be understood, not by comparing the parts of the earth among themselves, but by comparing Earth with Heaven, the Earth being the lowest part of the World. And particularly, it either pointeth out his conception in the womb of the Virgin [see Psal. 139.15. ], or his burial [expressed by a like phrase, Mat. 12.40. ], with all the other steps of his humiliation intervening. So that the Person who thus descended to take on him our human nature, with the senseless infirmities thereof, is the same also who ascended to the highest Heavens, the seat of Majesty and Glory, far above all the visible Heavens, and that for this end, That he might fulfil all prophecies and predictions concerning himself (whereof this of David was one), and all those parts of his Mediatory Office which were yet to be performed in Heaven; and particularly, that he might fill and adorn all the members of his Church with the Gifts and Graces of his Spirit. He further showeth, This was the end of Christ's appointing those extraordinary and ordinary Officers in his Church, which he then reckons up. First, Apostles, whom he says Christ did give at his ascension (though he sent forth some of them before, Mat. 10.1. ), because some were then added to the Apostles [ Acts 1.26. and 9.15. and all of them were then solemnly installed and publicly confirmed by Christ in their Office, by his visible pouring forth the gifts of the spirit in an extraordinary manner upon them, Acts 2. v: 3, 4. 2. Prophets, see 1 Cor. 12.28. who foretold things to come; and by the extraordinary assistance of the Spirit, and Divine Revelation, expounded the writings of the old Prophets. 3. Evangelists, who were the companions of the Apostles in their travels [Gal. 2.1, 3.], and sent out by them as occasion offered itself, to water such Churches as they had planted [1 Cor. 3.6. 1 Tim. 1, 3.] and the • e to remain until the Apostles should recall them, 2 Tim. 4.9. Such were Timothy, Titus, Silvanus, Apollos, Tychicus, &c. Lastly, Pastors and Teachers, which, according to some, are two distinct Offices, and so they think they are distinguished Rom. 12.7, 8. and 1 Cor. 12.8. In so much that by Pastors (as they conceive) are meant those, who besides their ability to open the Text, are chiefly gifted with the word of wisdom, wisely and powerfully to apply the word, for working upon the affections as the matter requireth. And the Teacher (to them) is the Catechist, who is gifted with the word of knowledge or ability to open the Scripture, and to establish Truth and confute Error. But there are others that take Pastors and Teachers for one and the same Office. However, the Apostle shows, that all these Gifts and Offices, though divers in themselves, yet are an argument to unity, because they are all given for the compacting and knitting together the Saints by the work of the Ministry, and for the edifying the body of Christ, and the particular members thereof, in faith and holiness: which work of the Ministry in thus edifying the body of Christ, is to last and continue to the day of judgment, till all that shall be saved, come (one after another), by means of one and the same faith (for kind, viz. faith in Christ) and the acknowledgment of the Son of God, unto a perfect man, that is, till Christ's mystical body shall be complete and perfect, and attain its full stature. He shows also, that another end unto which the work of preaching is subservient, is, To preserve from error, and that we should not be like children, wavering and inconstant, tossed with every wind of doctrine, nor be deceived with the cheating arts and treacherous seducings of corrupt men. And further, the Ministry was ordained not only to preserve from error, but that believers cleaving to the truth, and living in love, may grow up in Christ ; that is, by virtue and influence derived from him, may make progress in all Christian Virtues. being united to him who is the Head. And that he might show the communion that the members of the Church-Militant have with Christ their Head, and with one another; and how all Gifts and Offices in the Church tend to the edification of the whole body, he uses a similitude taken from a natural body, which is wade up of several members joined together, and by certain junctures of supply, viz. the Nerves and Arteries (by which the blood and spirits are conveyed to the several parts, from the Head and Heart ) the particular members do not only receive nourishment to themselves, but convey it from one to another, so that every member receives due increase in measure and proportion to what it was to be, and to act; and so the whole body grows to maturity. Thus it is with all sincere believers, viz. with all the true members of the Body of Christ, the Church Militant: They are joined to Christ the Head by faith, and to one another by love. And all the Offices and Functions of the Church are junctures of supply and subministration; through which, as through so many Channels, the knowledge of saving-truth, and matter of spiritual nourishment, is conveyed from Christ the Head, to the particular Members. And by that spiritual nourishment communicated to them from Christ (by the means of these conveyances), they grow in grace, according to the effectual working of the Holy Ghost, which he works in every member, imparting to it such a measure of grace as he judgeth convenient, according to the place and function it holdeth in the body, and the use which he intends to make of it for the good of the Church: and so the whole body grows up in love to Christ the Head, and the particular members in love and charity one towards another. From Ver. 7, to the 17.

2. He earnestly beseeches and obtests them in the Name of the Lord Jesus, and as they would answer it to Him, Not to walk as other unconverted Gentiles walk, following that which their unrenewed minds dictates unto them, having their understandings darkened, so that they see not that which by the light of Nature they might see, being utterly estranged from that spiritual life which Christ communicates to those who believe in him. And all this, through the great ignorance that is in them; the cause of which ignorance, is the great hardness of heart which they have contracted through a long course and custom in sin; insomuch that they willfully refuse good, and are obstinately bent upon evil; being hardened, not only naturally from their birth (Psal. 51.5.), but voluntarily by their own willfulness, Exod. 8.15; and judicially by God, Exod. 9.12. Yea, in a kind of senselessness and fearlesness of God's judgments, he shows, they give up themselves to all impurity, and to the committing of all the unnatural sins of the flesh, and that with greediness. But he tells them, the knowledge of Christ, and his Doctrine (wherein they had been instructed), was utterly inconsistent with such dissoluteness and prodigious licentiousness; and this they would make to appear, if they had learned Christ (speaking to them by his Ministers) in such a manner as they ought, and had been inwardly and effectually taught by his spirit, and had received the divine truth as it was preached by himself, and is delivered in his Gospel. Which Gospel or Doctrine of Christ, he shows, does injoin them, 1. That they daily endeavor to put off and divest themselves of the old corrupt nature (which bears a resemblance of the old Adam ) by which they were led in the days of their unregeneracy, and which daily grows worse and more corrupt, and more corrupts and depraves a man by its deceitful lustings , and carries him on to destruction, if it be not resisted and subdued. 2, That they seriously endeavor to have their understandings renewed, and to get a new quality of divine light in the supreme power of their souls [Col. 3.10.] and that they put on the new man, taking care that not only their minds be renewed, but their wills and affections also, that they may indeed be new creatures, and live in the exercise of righteusoness and true holiness; which renewing-work is carried on by God's creating-power, who forms the new man after his own image. From Ver. 17, to 15.

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

Seeing they did all profess thems • lves to be Children of God by adoption, he exhorts them to imitate their heavenly Father in the exercise of kindness, mercy, and forgiveness; and • hereby to evidence themselves to be his Children indeed. And that they should walk in love, that is, that all their actions towards their Neighbors should be ordered by love: which exhortation he enforces by an argument taken from Christ's example, who loved us, and eminently evidenced his love, by giving himself freely, and of his own accord, even unto death for us; yea, offering himself a Propitiatory-sacrifice unto God, as was typified by the Levitical offerings and sacrifices; which sacrifices was highly acceptable to God, and is said to be of a sweet savor unto him [see Gen. 8.21. ], because thereby he was satisfied and appeased. Next, he enjoins them to take heed of Fornication, and all other sorts of uncleanness, so usual among unconverted Gentiles in that City. As also, to beware of Covetousness , or injurious getting Estates. He would have them so free from those vices, that none of them, being Christians, might be once named or suspected as guilty of any of them; and that among themselves these vices might not be once named without detestation; remembering, that they were Saints by profession, separated from the world, and dedicated unto God. 3. That they would avoid all filthy impure discourse (which is contrary to decency, Christian gravity, and modesty) and all foolish talking (which only discovers the speakers folly and indiscretion ) and scurrilous jesting ; otherwise innocent facetiousness whereby the spirits may be refreshed, and the mind more fitted for serious things, is not forbidden. And he intimates to them. That Christians should be careful not only to avoid those things which are palpably gross and evil, and cried out against by all; but also such things which are inconvenient, and unbeseeming their Christian Profession. And therefore he exhorteth them, that instead of scurrilous jesting, they should for their mutual cheering, rather recount the favors and mercies they had received from God (and particularly that great and wonderful Mercy of redeeming them by his Son) and accordingly excite and stir up one another to praise him for them. And that they might give the more heed to what he now wrote, he tells them, That this they might assure thems • lves of (and they could not be ignorant of it, if they well understood the Gospel), that no whoremonger, nor unclean person, nor covetous man, who is an idolater (because he sets his prime affections of love, delight, and confidence, upon riches in that measure which is only due to God), hath a • y right to the Kingdom of Heaven (which is the Kingdom both of the Father and the Son), unto which we can have no access but by and through the Son. And lest any should think within themselves, that these things he had now reproved, were no such great matters, or at least not so dangerous as he affirmed, he tells them, That all such suggestions were vain and deceiving; for those sins would certainly draw down the wrath of God upon those children of disobedience that went on in them, as they had done upon Sodom and Gomorrah. He advises them therefore, Not to join with those that lived in those sins, lest they should partake with them in their punishments. And he backs his advice with an argument taken from that blessed change that was wrought in them since they became Christians. They were formerly ignorant of God, and the way to Heaven (having blind minds, unrenewed hearts, and living profane lives), and were in a state of misery, liable to the wrath and curse of God [see chap. 4.18. ]. But now they were light in the Lord, that is, enlightened by the Spirit of God, and brought to the saving-knowledge of God and Christ, and into a state of favor with God, and of joy and peace, and filial confidence flowing from the s • nse thereof; so that there was as much difference between this their present and former condition, as between darkness and light. And seeing they were so changed, th • y should walk as the children of light. And he tells them, That the fruits of the spirit, dwelling in the hearts of the children of light, are all sorts of goodness, righteousness, truth, and fidelity. And they that are children of the light, and acted by the holy Spirit, must labor to bring forth those fruits, and must diligently search and inquire what is the good and acceptable will of God, as 'tis revealed in his word, that they may conform themselves unto it. And further, he advises them to take heed of being partners or companions of wicked men in their sins (which are works of darkness, and which bring those that live and die in them, without repentance, unto utter darkness; but instead thereof (as occasion offered itself, and Christian prudence required, they should seriously reprove them: And if they could not conveniently do it by words, yet they should be sure to do it by the holiness of their conversation, which might possibly prove a more effectual way of reclaiming them. For (he tells them) the wickedness of the unconverted Gentiles was so abominable, that it was even a shame to mention what was done by them in secret. But if those wicked practices were reproved by the light of God's word in the mouth of the Reprover, or by the light of his holy life, then they would be made manifest in their black and ugly colors, unto the actors of them. For the nature of light is to manifest and discover all things.

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

5. Having exhorted them to such duties as b • long to all Christians in general, he comes now to th • se which belong to them, as they are members of Families. And first, he premizes, that they should all observe that order which God had placed them in, whether natural or civil, and accordingly submit themselves one to another, in the fear of God; that is, so as they may evidence and testife, that they truly fear God, who enjoins that submission. This premized, He then exhorts Wives to submit themselves to their own Husbands, having a due esteem for them, which is a great root of love and submission. And the manner of this submission must be as to the Lord; that is, it must be willing and sincere, as resembling that submission they perform to Christ. It must flow from conscience and respect to that duty which they owe to Christ, who accounts that subjection flowing from respect to his Ordinance, as obedience to himself. The grounds of this subjection, he shows, must be, 1. The Husband's headship and superiority, by reason of his Sex; in which respect the Man is called the Image of God in a sense peculiar to hims • lf which agreeth not to the woman, 1 Cor. 11.7. And God would have some resemblance of Christ's headship over the Church, held forth in the Husband's over the Wife. And as Christ is the Savior of his body, and his dominion tends to the procuring and bringing about the Church 's good and salvation; so the Husband's superiority and authority is given him for the procuring the good and welfare of his Wife; namely, that he may defend her from injuries, provide comfortably for her, as he is able; and direct her in things necessary, according to his power. And upon this account the Wife ought to practice this duty of submission, because her Husband's power and authority over h • r, is for her good. For his dominion is not to be tyrannical or rigorous, but loving, gentle, and amiable; and such as the Wife may look upon as a mercy to herself, as well as a dignity to her Husband. And as Christ is the Head of the Church for its good, so the Husband is appointed the head of the Wife for her good and benefit. As therefore all that are regenerate, and true members of the Church, do willingly subject themselves to Christ; so he shows 'tis fit that Wives should be subject to their own Husbands in everything that is lawful and honest. In the next place he comes to the duty of Husbands; exhorting them, Not to abuse that superiority which God hath given them over their Wives, by a domineering, harsh, or bitter carriage [see Col. 3.18. ]; but instead thereof, to love them with a special and conjugal love, such as no other must share in. This he enforces from Christ's example, who loved his Church not in words only, but in deeds; testifying the greatness of his love, by giving himself for it [see v. 2. of this chap. ], that he might translate it from a state of sin and death, to a state of grace and life; that he might regenerate and sanctify it, that he might cleanse it, and do away the guilt of sin cleaving to believers, by justifying their persons [Rom. 8.1.]; and the filth, and power, and activity of sin, by the renovation of their natures. And the external means by which be effecteth all this, are, 1. Baptism, called here, the washing of water. And, 2. The Ministry of his word. And his end in thus cleansing and sanctifying his Church in this life, is, That it may be holy, not having blemish, spot, or deformity (that is, exempt from blame and reprehension); when it shall be presented to himself, as the Bride to the Bridegroom, for the solemn consummation of the begun-marriage, Rev. 19.7. And according to this example, Husbands ought to love their Wives even as their own bodies, For there is so near a union between them, that he that loves his Wife, loves himself. 'It is therefore as unnatural for a man, not to love his Wife, as to hate his own flesh; which all men are so far from doing, that they nourish and cherish it, and do all things imaginable for its preservation. And after the same manner does Christ also nourish and cherish his Church, and provide all things necessary for it, because his Church is as nearly joined to him, as Eve was to Adam, of whom (being made of a rib taken out of his side with flesh on it) he said, Gen. 2.23. This is now bone of my bone, and flesh of myself. So all believers, by reason of the spiritual union betw • en Christ and them, are members of his body, and as it were of his flesh and bones, as Eve was said to be of Adam 's. And because the Wife is so nearly conjoined to her Husband, that she is bone of his bone, and flesh of his flesh; therefore a man is to leave Father and Mother, and cleave to his Wife (that is, to love his Wife more than them), and they two shall be one flesh; that is, as one flesh, or one body. And this union between Man and Wife, he shows, resembles the union between Christ and his Church, which he calls a great mystery, because Christ and Believers come thereby to be not one flesh, but one spirit, 1 Cor. 6.17. But leaving this spiritual union of Christ and his Church, he concludes the matter he was upon, exhorting the Husband to love his Wife as himself, and the Wife to reverence her Husband. From Ver. 21, to the end.

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

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

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

9. He exhorts Masters, in doing the duty of their places towards their Servants, That they also do it as unto the Lord; that is, so as to endeavor to please and approve themselves unto God therein . And particularly, that they exercise their authority over them, not wrathfully and imperiously, but mildly and gently, remembering that they also have a Master above them in Heaven, who will bring them to account, as for other things, so for their carriage towards s • rvants; for there is no respect of persons with him. Ver. 9.

10. In the conclusion of this Epistle, he encourages them to be strong in the Lord, that is, to act their faith on his Almighty Power and Strength; and to put on the whole armor of God, that is, all those divine and spiritual defensatives and weapons which Christ hath afforded them for the repelling of all the subtle temptations and stratagems of Satan. For they are to remember▪ that the Christians warfare is not only against flesh and blood, but the whole Army of unclean spirits, the usurping Princes and Potentates of this world (the greatest part whereof lies in darkness and ignorance) who r • ve about in the regions of the air . Their danger therefore being so great, th • y had need be harn • ss d with the whole Armor of God, that they may be able to r s • st in the time of temptation, and to hold out to the end against all the assaults of Satan, or the allurements of the flesh and the world; that having done all required of them, they may be able to stand in the day of batt • l. The particular pieces of spiritual armor he advises them to put on, are th • se: 1. The Military Girdle of Truth and Sincerity. 2. The Breast-plate of Righteousness, whereby we are inclined, and do accordingly endeavor to give b • th to God and man their due and right, Acts 24.16. 3. Seeing the way to Heaven is not smooth and eeven, but hath much trouble and temptation, many piercing briers and thorns, and much ruggedness in it, they should prepare themselves with Christian courage and resolution (by a frequent meditation on the Gospel which brings peace and salvation) to pass through those difficulties and hardships, and thereby they shall have their feet, as it were, shod and fenc'd against the inconvenience and craggedness of the way▪ as knowing God to be their reconciled Father in Christ, and that there is no wrath in their cup, and that their wearisome journey shall have a happy close. 4. Above all the rest, they should be sure to take the Shield of Faith, by which we believe the truth of God's word in general, and in a special manner do receive and rest on Christ for pardon and grace, as he is offered in the Gospel; which Faith, as a Shield, guardeth against temptations of all sorts, helpeth to repel them; yea, if any of the fiery darts of Satan, that is, his violent temptations, be shot into the soul, this grace quencheth the heat and horror of them, and the despair they are apt to kindle. 5. He exhorts them to take the Helmet of salvation, that is, the Hope of salvation [1 Thes. 5.8.], which is a grace whereby we patiently expect salvation [Tit. 1.2.] according to the promise of God; which assured and well-grounded hope of eternal salvation, supplies the place of an Helmet, securing the head, and so fortifying and magnanimating the Christian in his spiritual warfare. 6. They should take the word of God, which supplieth the place of a Sword, to fight with against our spiritual Enemies, and is called here the Sword of the Spirit, because the Spirit of God hath revealed it [2 Pet. 1.21.], and doth join his own power and efficacy with it, to enable us thereby to resist and drive away the devil, to chase away temptations, and to slay and kill the inward lusts and corruptions of our own hearts. 7. The seventh piece of Armor, or rather a duty to be practice'd, and a means to be used for the obtaining of all those forementioned pieces of spiritual Armor, from God, together with the right skill to make use of them against our spiritual Enemies, is Prayer, whereby we pres • nt our desires to God for things agreeable to his will [1 Joh. 5.14.] in the name of Christ [Joh. 16.23.] with conf • ssion of our sins, and a thankful acknowledgment of his mercies, Phil. 4.6. Which duty he show should be thus performed. 1. They must pray always, that is▪ upon every occasion, in all their necessities, and in every business, as the matter requires; yet not so as never to intermit, but so as not to give quite over, but to return to it again. 2. They must use all kinds of prayer, namely, not only prayer strictly taken, whereby we seek those good things we want, from God; but also Supplication, whereby we deprecate evils and judgments, whether felt or feared. 3. They must pray in the spirit, that is, with the heart and spirit, being stir'd up and assisted by the Spirit of God, Rom. 8.26, 27. 4. To prayer they must join watchfulness. And 5. Importunate perseverance, reiterating their petitions for the same blessings, as oft as occasion offereth itself, until they be granted. See 2 Cor. 12.8. Luke 18.5. And lastly, Their prayers must be offered up not only for themselves, but for others; none are to be excluded, who are in a capacity to be bettered by them [see 1 Joh. 5.16. ]; no, not our very Enemies; but the Saints, as they are to have the chiefest room in our hearts, so also the chief • t share in our prayers. And the Apostle desires, that he himself in particular may be remembered in their prayers, desiring them to beg of God on his behalf, That God would give him a gift and dexterity of ready uttering, and expressing his conceptions in his public preaching, together with boldn ss and courage, conjoined with gravity and prudence, to deliver all his message as he ought to do, without fear or partiality; that he might make known the mystery of the Gospel with which he was entrusted. For the maintaining of which, though he was p • rsecuted, and at pr • sent in bonds , yet he did still continue to preach it, as an Ambassador of Christ. From Ver. 10, to 20.

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

SECT. XI.

ABOUT this time, as 'tis probable, the Apostle wrote his Epistle to the Hebrews (that is, the believing- Jews, the posterity of Abraham ), and sent it by Mark; who having delivered it where Paul appointed him. went away to Peter now at Babylon; for Peter mentioneth Mark there with him, 1 Pet. 5.13; and seems to speak directly of this Epistle in those words of his, 2 Pet. 3.15, And account that the longsuffering of the Lord is salvation, even as our beloved Brother Paul, according unto the wisdom given unto him, hath written unto you. Now that Paul did write unto them while he was a Prisoner at Rome, those words Heb. 10.34, do sufficiently intimate, For ye had compassion of me in my bonds, &c.

The occasion of this Epistle seems to be this. Many of the believing- Hebrews had entertained the faith of Christ, and yet adhered too much to Moses and the Levitical Priesthood and Ordinances, and possibly were something doubtful in their minds whether Jesus of Nazareth were indeed the true Messias or no. Yet for their entertaining him so far as they did, they were not only reproached and reviled by their Country-men, as Apostates from the Law; but were greatly persecuted by them. The Apostle understanding their state, wrote this Epistle, partly to instruct them, and partly to support and encourage them.

The Parts of it are two: