The Apostolical History, Chapter 7 · Section 10
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 receiv'd, and to arm them againſt ſuch Doctrines as derogated from the Grace of Chriſt.
In the Epiſtle there are theſe three parts,The Epiſtle to the Epheſians.
1. The Preface.
2. The Body of the Epiſtle.
3. The Concluſion.
1. IN the Preface he declares he was an Apoſtle of Chriſt; thereunto appointed, not by the will of man, but of God. His Epiſtle he directs to all the faithful at Epheſus, who were effectually call'd to believe in Chriſt, and 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, (a)foreign in coeleſt…bus nempe rebus. Sunt enim res coeleſtes, eligi ut ſimus ſancti & adoptari in filios. Knatchb.and which he communicates to them in and through his Son. And the firſt of theſe he ſhews, is this; That he hath in his eternal election, even before the foundation of the world, ſeparated them from other men, and deſigned to communicate theſe bleſſings to them, in and through Chriſt, to the intent that they ſhould be holy and blameleſs before men, and ſincere as in his ſight, living in the exerciſe of love to God, and one another. Yea, in and through Chriſt, he hath predeſtinated them to the adoption of ſons, that is, to be his adopted Children, not for any foreſeen merit, or 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 knowledg 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 arriv'd, unto which (according to his wiſe and admirable diſpenſation) he hath reſerved the fulneſs 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 ſoveraignty over two Kingdoms, between which there is war, becauſe one of them is fallen into rebellion whilſt the other continues in their obedience, ſhould by 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 ſhews, 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 ſhews, that not only believers among the Jews, but the believing Epheſians alſo, who were Gentiles, had in and through Chriſt obtained a right to this Heavenly Inheritance, having been brought to believe in Him after the Goſpel had been once preached to them. And then they were ſealed for the Children of God, not by ſuch an outward ſeal as Circumciſion, but by the renewing and ſanctifying work of the Spirit (whom God had graciouſly promiſed(b)Spiritu promiſſionis, qui promiſſionem Evangelii cordibus obſignat; vel ſpiritu promiſſo, quem ſcil. Deus per prophetas promiſit ut per Ezek c. 36.26. Joel 2.28. to give) wrought in their hearts, whereby he imprinteth his image upon them, which is holineſs. And the beſtowing this his holy Spirit on them, was an earneſt of that heavenly inheritance, the full enjoyment whereof was not to be expected till the laſt day; at which time, all that are the purchas'd(c)foreign eſt comparare, acquirere. poſſeſſion, acquiſition, and peculiar people of Chriſt, ſhall obtain compleat redemption, and their bodies ſhall be raiſed up, and united to their ſouls, and ſo both ſoul and body made for ever happy. And Gods end in all this is (as was before mentioned, v. 12.), the praiſe of his own free and glorious grace. From Ver. 3, to 15.
3. He tells them, That having heard ſo good a report of their faith in Chriſt, and love to all the Saints, he could not but give ſolemn thanks to God on their behalf, and earneſtly pray for them; beſeeching him who is now known to us by a more glorious title than that of The God of Abraham, even The God of our Lord Jeſus Chriſt (as he is Man and Mediator, and ſent by him, John 20.17.), and the Father of glory; that is, who is in his own nature infinitely glorious, and the Author of all the glory communicated to any of the Creatures (and to whom all honour and glory ought to be aſcribed), that he would pleaſe to impart unto them that Wiſdom, and Revelation of divine myſteries (whereof his Spirit is the Author), that they may attain to a more full and exact*foreign proprie eſt, major exactior que cognitio knowledg of Chriſt, and his benefits; and that he would ſo illuminate their underſtandings, that they may be capable clearly to diſcern and apprehend what he hath call'd them to a participation of, and which is as yet only the object of their hope and expectation, viz. the rich and gloririous inheritance, which he hath prepared for his Saints*V. 18. Ut ſciatis quàm copioſa ſit gloria haereditatis illius quam paravit Sanctis. in Heaven, and which only they ſhall be poſſeſſors of. And further, that they may be ſenſible of the greatneſs of God's Power, which he exerteth in and towards believers, in regenerating of them by his Spirit▪ and carrying on a work of grace in them (in deſpight of men and devils) from one degree to another, till grace be ſwallow'd up in glory: which power, he ſhews, was no other than that by which he raiſed Chriſt from the dead, and ſet him at his own right hand, in the higheſt degree of glory next to himſelf, in heaven, far above all principalities(d)Nomina ſunt Ordinum Angelicorum, Deo miniſtrantium in coeleſtibus. Estius. Col. 1.16. Et, quod infra eſt Epheſ. 8.10. evincit, agi hîc de eximiis Angelorum claſſibus. Grot. Every name] i. e. Every creature however named. 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 fulneſs (e)Chriſtus in omnibus credentibus implet omnia; mentem luce, voluntatem piis affectibus, corpus ipſum obſequendi facultate, Grot. Chriſtus datus eſt Eccleſiae caput, & in omnibus membris, omnia bona, & felicia operatur, & omnià veri Capitis officià perficit., as he is the myſtical Head thereof; ſee 1 Cor. 12.12. So that he doth not judg himſelf (in that ſenſe) to be perfected and compleated, till he hath all his members. Laſtly, He ſheweth, That this Saviour, 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 ſhew 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 ſhews, that the Jews (a)Dicit foreign, quanquam ipſe talis non fuerat (vixerat enim vitam non quidem ullo modo comparandam cum eâ, quam duxit poſtea Chriſtianus, ſed tamen proòiorem quàm ſui temporis Judaei, Phil. 3.6. utens figurâ foreign per quam, ea quae ſunt odioſa, facimus nobis communia. Grot.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 (b)Non eâ naturâ quâ primum a Deo conditi ſed quâ ſumus per peccatum A…ae depravati; vel juxta Augustinum in Joh. 12. Ideo naturâ filii irae, quia peccante primo homine vitium pro naturâ inolevit. Zeger.children of wrath, even as others; that is, were born, and liv'd, 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 quickned us, and beſtowed a new ſpiritual life upon us, yea hath (in aſſured hope) raiſed us up from the dead, in Chriſt our Head, and hath ſet us with him in Heaven: For He ſitting there who is our Head, we are at preſ…nt not unfitly ſaid to ſit there alſo, and ſhall infallibly come thither in due time. And God's end in thus graciouſly working upon the firſt converted among the Jews, and thoſe ſince-converted Epheſians; he ſhews, was, that to all ſucceeding ages he might give an evident proof and example of the exceeding riches of his grace, and that not only for his own glory but for the encouragement of all vile ſinners to the end of the world, to ſeek to him for mer…y in and through his Son. He tells theſe Epheſians therefore, that they ought to be ſenſible, that their ſalvation, from the firſt ſtep to the laſt, depends on God's free favour and grace in Chriſt, and not on any deſ…rt in themſelves. Yet they are ſo ſaved by grace, that faith is not 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 aſcrib'd intirely unto God, in and through Jeſus Chriſt. Yet leſt any ſhould think that the Ap…ſtle, by extolling free-grace, and excluding works from being the cauſe of our ſalvation, ſhould ſeem to depreciate and vilifie works, and an holy life, as altogether unneceſſary; he ſhews, they are abſolutely required of thoſe that ſhall be ſaved; becauſe all true Converts, whether Jews or Gentiles, are God's workmanſhip, that is, form'd to a new life, and renewed through the intervening mediation of Chriſt, that they may make conſcience of bringing forth good works, to which God hath before prepared them (that they ſhould walk in the practice of them), by giving them his holy Spirit, and thereby diſpoſing and fitting their underſtandings and wils to produce them, and giving them the Rule of good works in his word to guide them. So that, though good works be neceſſary as fruits, and as the end of regeneration; though they be the way which leadeth to Heaven, and are evidences of our right to ſalvation; though they are neceſſary in reference to the peace of our own conſciences, and for the edification of others, yet they are not meritorious of ſalvation. From Ver. 1, to 11.
5. For the further eſtabliſhment of theſe Epheſians in the Doctrine of Free-grace in Chriſt, he remembers them of their former miſerable condition before their converſion, when they were in the fleſh, that is in the corruption of 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 priviledges of it; yea, further, they were ſuch perſons as had no hope, that is, no true ground to hope for the forgiveneſs of their ſins, or ſalvation, they being without God in the world, that is, without any clear knowledg of the true God. But, now, they who were before afar off from Chriſt, his Church, his Covenant, any ſaving-hope, and from a true knowledg of God, were now brought nigh to God, and united to his Church, through faith in Chriſt, who by his death and bloody ſacrifice had purchaſed that great bleſſing for them. For he is the only author and procurer of our peace with God. And whereas 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 *He ſeems to allude to that ſept or wall in the Temple, that ſeparated the Court of the Jews from that of the Gentiles.of partition between them, and the occaſion of a perpetual ſtanding-ſtrife, while the Jews reproached the Gentiles for want of Circumciſion, and the Gentiles reproached the Jews for having of it, and for obſerving other of the Moſaical-rites, which they judged abſurd. Now Chriſt hath aboliſhed this enmity by his death which he ſuffer'd in the fleſh, and taken away the ground of it, having removed the law of commandments, conſiſting in 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 ſhews That Chriſt had publiſhed the glad tydings 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 Saviour, he tells them, that both believing-Jews and Gentiles have equal liberty of acceſs to God, as to a reconciled Father, by the aſſiſtance of that one Spirit, who quickens and actuates the graces of all the people of God. Wherefore, by way of concluſion, he ſetteth before theſe Epheſians the excellency and bleſſedneſs of their preſent ſtate, they being now no more ſtrangers and forreigners, but free-men and fellow-citizens with the Saints and Members of the Family of God, the Catholick Church, and added to that ſpiritual building which is built upon the Doctrine of the Prophets and 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 vertue and power of Chriſt, they being living ſtones, 1 Pet. 2.8.), and ſo the whole building groweth*Sic apud Claudianum, ſtrages dicuntur creſcere in cumulum, ita ut tandem magnus cumulus fiat. Piſc. Eſt Tranſlatio in Allegoriâ. Nam Augeri eſt proprie corporis naturalis. Surgere, de aedificiis dici ſolet. 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; ſhewing, 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.
Chap- 3.6. 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(a)foreign eſt aſſignatio partium quualem in familiâ facere ſolent diſpenſatores, 1 Cor. 9.17. & ſupra c. 1. 10. foreign vocat ipſum Apoſtolatum, ſummum in Eccleſiis honorem. Gal. 2.9. Rom. 1.5. calling of grace to be an Apoſtle, with relation chiefly to the Gentiles, and particularly to them. He ſhews he was ſufficiently furniſhed by God with knowledg and inſight into the Doctrine he was to preach: for he had by extraordinary revelation from God [Gal. 1.12.], that ſacred ſecret or myſtery of the calling of the Gentiles, made known unto him (as he had briefly written of it before in the two former Chapters); which myſtery was not ſo clearly made known in the former ages(b)Nam quae ſunt apud Eſaiam & alios veterum Prophetarum, valde generalia ſunt, & ante adventum perobſcura. Vid. Rom. 16.25. of the world, as it was now revealed by the Spirit of God unto the holy Apoſtles(c)Patuit Paulo apertiùs quam ipſi Petro, rituum Judaicorum opera non modo non imponenda Gentibus, ſed ne à Judaeis quidem obſervanda poſthac, quaſi ex praecepti neceſſitate: vid. Rom. 7. & Gal. 4. Meritò mysterium vocat, quod etiam Apoſtolorum praecipuis non ſatis patuerat antea. Grot. 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 ſhews, that God of his free-grace to him, was pleaſed to call him to the office of the Apoſtleſhip, and ſo employ him in preaching the 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(d)foreign, Comparativum, factum ex ſuperlatiuo. Minimiſſimus, non ſimpliciter, ſed ſecundum aliquam conſiderationem, ſcil. quantum ad id quod fecit adverſus Eccleſiam. meaneſt of God's Saints and Children, by reaſon of his former enmity to Chriſt and his Church. Yet the Apoſtolical Office (called here grace, becauſe given of God's free-grace and favour) was beſtowed on him; and his office was, To preach and ſet forth unto the Gentiles the incomparable and incomprehenſible riches of the mercy of Chriſt towards them, in receiving them freely into covenant, without 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 ſhews alſo another effect of his preaching the Goſpel to the Gentiles, which was, That the glorious Angels*See Eph. 1.21. Col. 1.16. 1 Pet. 1.12. (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 diſheartned at any thing that ſhall befall him in this cauſe, and he tells them it would be their glory if they were not. From Ver. 1, to 14.
7. That they may not be diſcouraged, he tells them, He daily bows his knees to the Father of our Lord Jeſus (and in him the Father of all the regenerate, whether triumphant in Heaven, or militant here on Earth; and that whether Jews or Gentiles, whom he will have named his Children, counting them for his Family) that he would according to his rich and glorious mercy furniſh them by his Spirit with a daily encreaſe of ſpiritual ſtrength in their minds and hearts, whereby they may be enabled to reſiſt the Devil, and all the Enemies and Adverſaries of their ſouls, which they ſhall meet with in their Chriſtian courſe; that being firmly united to Chriſt by faith, he may conſtantly dwell in their hearts by the gracious operations of his holy Spirit, quickning, ruling, and faſhioning them daily more and more to his own will. And further, that they may be rooted and firmly ſetled in an experimental knowledg and ſenſe of the greatneſs of God's love*Agit de Charitate Dei erga nos, non Contrà, ut ex mox ſequentibus patebit. Sic initio Epiſtolae fundamentum ſalutis noſtrae ſaepiùs collocavit in ipsâ charitate, miſericordiâ & beneplacito Dei. Eodem modo fecit, etiam capite ſecundo v. 4. Tunc verò dicimur in eâ firmiter radices egiſſe, cùm vivâ fide tenaciſſimè in benignitate Dei haeremus & perſeveramus. Flac. Illyr. and free-grace in Chriſt; and may be able, with all true believers, to underſtand (in ſome meaſure) the vaſt dimenſions of the love of the Father and the Son to loſt ſinners; which is ſo large, ſo free, ſo wonderful, that 'tis beyond the reach of any created Ʋnderſtanding fully to comprehend it. And laſtly, that they may be filled with all the fulneſs of God; that is, with all the graces of his Spirit, which he uſually imparts to his Children in this life; and ſo made more and more partakers of the Divine Nature. He concludes his prayer with an heavenly Doxology or Thanksgiving unto God, who hath 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 quickning of them to a new life. To this All-wiſe, moſt Powerful, and moſt Gracious God, he deſires all glory may be aſcribed in the true Church, and among the viſible Profeſſors and Members thereof, in and through the mediation of Chriſt Jeſus; and that in all ages and generations, as long as the world ſhall ſtand, and to all Eternity after time ſhall be ended. From Ver. 14, to the end.
Having thus diſpatch'd the doctrinal part of this Epiſtle,Chap. 4. 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 long-ſuffering, and a loving-forbearance one of another. 3. That they would endeavour to maintain an union of heart and ſpirit, of judgment and affection, among the members of the Church; even ſuch an union whereof the Spirit of God is the Author: which union is maintained by a peaceable diſpoſition and deportment, that being the bond*V. 3. In vinculo] per vinculum, i. e. per pacem quae animos conjungit. Vatab. or ligament that binds Chriſtians together; whereas diſcord and diviſion cuts that bond aſunder. And he inforces this exhortation to peace and unity, by an argument taken from thoſe many things wherein the Church and all the true members thereof agree. He inſtances in ſeven, which are as ſo many bonds and engagements to this union. 1. The whole inviſible Church of real Believers, is but one myſtical body, knit by faith to Chriſt their Head, and by the bond of love among themſelves; and the Catholick Church made up of all Chriſtians, and true Churches in the world, is alſo one; 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 for ever in that one and the ſame Heaven, ſhould be an argument to them to live in peace and concord here. 4. There is one Lord Jeſus, who by his work of redemption hath obtained a right to rule over his people as Mediator, Lord-Deputy, and Adminiſtrator, under his Father, Phil. 2.9, 10, 11. And Chriſt being not divided [1 Cor. 1.13.], there ought not to be any diviſions in the Church. 5. There is one Faith, that is, one true and ſaving-faith by which both Jews and Gentiles are ſaved, namely, faith in the Meſſiah. 6. One Baptiſm, by which we own Chriſt, and profeſs our ſelves his followers, and take on us his Livery. There were indeed divers waſhings among the Jews; but now one Baptiſm only among Chriſtians. 7. One God, who is the Father of Chriſt, and in him of all true believers [ſee Deut. 6.4. 1 Cor. 8.6.], who hath a ſoveraignty over all his creatures, whoſe powerful Providence runneth through them all, upholding them in their being; directing, diſpoſing, governing of them all, and all their actions, and is in all the truly regenerate by the gracious operations of his Spirit. From Ver. 1, to the 7.
Having preſs'd them to endeavour after unity, by an argument taken from thoſe many things wherein the Church and all the true members thereof agree; he now anſwers an objection which he foreſaw ſome would be apt to make againſt what he had ſaid. They would object, That though there be many things wherein the Church and all the true members thereof agree; yet there are many things alſo wherein they differ. To this he anſwers, that the 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, foretels that Chriſt ſhould in a triumphant manner, aſcend up on high, that is, to the higheſt Heavens, and ſhould lead captivity captive; that is, as he had upon the Croſs foiled all the ſpiritual enemies of his Church and people, and begun to triumph over them; ſo in his aſcenſion he ſhould continue the triumph [ſee Judg. 5.12.] as Conquerors us'd to do. And as they us'd to ſcatter the ſpoils, and other rich gifts, among the applauding-Citizens and Soldiers, ſo ſhould Chriſt at his aſcenſion pour forth and diſtribute a large meaſure of the Gifts and Graces of his Spirit unto his Church, and the ſeveral members thereof: which Prophecy the Apoſtle ſhews 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 humane nature, with the ſenſleſs infirmities thereof, is the ſame alſo who aſcended to the higheſt Heavens, the ſeat of Majeſty and Glory, far above all the 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 perform'd in Heaven; and particularly, that he might fill and adorn all the members of his Church with the Gifts and Graces of his Spirit. He further ſheweth, This was the end of Chriſt's appointing thoſe extraordinary and ordinary Officers in his Church, which he then reckons up. Firſt, Apoſtles, whom he ſays Chriſt did give at his aſcenſion (though he ſent forth ſome of them before, Mat. 10.1.), becauſe ſome were then added to the Apoſtles [Acts 1.26. and 9.15. and all of them were then ſolemnly inſtalled and publickly confirmed by Chriſt in their Office, by his viſible pouring forth the gifts of the ſpirit in an extraordinary manner upon them, Acts 2. v: 3, 4. 2. Prophets, ſee 1 Cor. 12.28. who foretold things to come; and by the extraordinary 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 it ſelf, to water ſuch Churches as they had planted [1 Cor. 3.6. 1 Tim. 1, 3.] and the…e to remain until the Apoſtles ſhould recall them, 2 Tim. 4.9. Such were Timothy, Titus, Silvanus, Apollos, Tychicus, &c. Laſtly, Paſtors and Teachers, which, according to ſome, are two diſtinct Offices, and ſo they think they are diſtinguiſhed Rom. 12.7, 8. and 1 Cor. 12.8. In ſo much that by Paſtors (as they conceive) are meant thoſe, who beſides their ability to open the Text, are chiefly gifted with the word of wiſdom, wiſely and powerfully to apply the word, for working upon the affections as the matter requireth. And the Teacher (to them) is the Catechiſt, who is gifted with the word of knowledg or ability to open the Scripture, and to eſtabliſh Truth and confute Error. But there are others that take Paſtors and Teachers for one and the ſame Office. However, the Apoſtle ſhews, that all theſe Gifts and Offices, though divers in themſelves, yet are an argument to unity, becauſe they are all given for the compacting and knitting together the Saints by the work of the Miniſtry,*In opus in miniſterii] in opus diſpenſationis, i. e. ad diſpenſandum & docendum verbum foreign] pro foreign vel foreign Hebraicè Piſc. 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 compleat and perfect, and attain its full ſtature. He ſhews alſo, that another end unto which the work of preaching is ſubſervient, is, To preſerve from error, and that we ſhould not be like children, wavering and inconſtant, toſſed with every wind of doctrine, nor be deceived with the cheating arts (a)foreign, id eſt, Aleatoriâ Fraude.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(b)foreign pro foreign. Grot.; that is, by vertue and influence derived from him, may make progreſs in all Chriſtian Vertues. being united to him who is the Head. And that he might ſhew 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 *foreign.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 encreaſe 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 knowledg of ſaving-truth, and matter of ſpiritual nouriſhment, is conveyed from Chriſt the Head, to the particular Members. And by that ſpiritual nouriſhment communicated to them from Chriſt (by the means of theſe conveyances), they grow in grace, 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 darkned, 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 wilfully refuſe good, and are obſtinately bent upon evil; being hardned, not only naturally from their birth (Pſal. 51.5.), but voluntarily by their own wilfulneſs, Exod. 8.15; and judicially by God, Exod. 9.12. Yea, in a kind of ſenſleſneſs and fearleſneſs of God's judgments, he ſhews, they give up themſelves to all impurity, and to the committing of all the unnatural ſins of the fleſh, and that with greedineſs. But he tells them, the knowledg of Chriſt, and his Doctrine (wherein they had been inſtructed), was utterly inconſiſtent with ſuch diſſoluteneſs and prodigious licentiouſneſs; and this they would make to appear, if they had learn'd Chriſt*Si ita edocti eſtis Evangelium, quo modo illud revera ſe habet, prout à Jeſu ipſo praedicatum eſt. Grot. (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 ſhews, does injoin them, 1. That they daily endeavour 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†Per cupiditates ſeducentes. Grot., and carries him on to deſtruction, if it be not reſiſted and ſubdued. 2, That they ſeriouſly endeavour to have their underſtandings*Alludit ad ritum Baptiſmi in quo veſtes deponebantur & reſumebantur. Grot. renewed, and to get a new quality of divine light in the ſupream power of their ſouls*Hîc, ſpiritus mentis, eſt ipſa mens; ſic Hebraei dicunt lutum coeni. [Col. 3.10.] and that they put on the new man, taking care that not only their minds be renewed, but their wills and affections alſo, that they may indeed be new creatures, and live in the exerciſe of righteuſoneſs and true holineſs; which renewing-work is carried on by God's creating-power, who forms the new man after his own image. From Ver. 17, to 15.
3. He gives now ſix particular precepts belonging to the ſecond Table; 1. To abſtain from all lying (which is a ſin prejudicial to humane ſociety), and that they labour always to ſpeak the truth. For we are all members of the ſame body of mankind. As therefore in the natural body, if one 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 unſavoury communication and diſcourſe, ſuch as argueth a rotten and an unrenewed heart [Mat. 12.35.] and which is contagious and infectious to the hearers. He preſcribes, That their ſpeech ſhould be ſeaſoned with the ſalt of divine wiſdom, that it may be a means of conveying grace to others, and working gracious effects upon them. And he inforces his exhortation with this reaſon, Becauſe by corrupt 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 it ſelf is apt to grieve him, if he were capable thereof; and which provokes him to do that, which grieved perſons uſe to do, namely, to withdraw his gracious and comforting-preſence. And all true believers ſhould eſpecially take heed, that they do not grieve this holy Spirit, becauſe by his renewing and ſanctifying of their hearts, he imprints the draught and lineaments, as it were, of his own image upon them, whereby they are not only ſet apart, and marked, and ſealed, as his peculiar goods; but themſelves alſo may be thereby aſſured that they are His, and ſhall be ſafely kept under that ſeal, until the day of the redemption of their bodies, that is, the reſurrection and day of judgment, Rom. 8.23. Laſtly, He amplifies and enlarges his ſecond precept concerning the reſtraining of anger, by forbidding the ſeveral branches, degrees, and effects of it, ſuch as are, bitterneſs, wrath, and fierceneſs, and ſuch 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 ſetled 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 offences. From Ver. 25, to the end.
Seeing they did all profeſs themſ…lves to be Children of God by adoption,Chap. 5. 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 Neighbours ſhould be ordered by love: which exhortation he enforces by an argument taken from Chriſt's example, who loved us, and eminently evidenced his love, by giving himſelf freely, and of his own accord, even unto death for us; yea, offering himſelf a Propitiatory-ſacrifice unto God, as was typified by the Levitical offerings and ſacrifices; which ſacrifices was highly acceptable to God, and is ſaid to be of a ſweet ſavour unto him [ſee Gen. 8.21.], becauſe thereby he was ſatisfied and appeaſed. Next, he enjoins them to take heed of Fornication, and all other ſorts of uncleanneſs, ſo uſual among unconverted Gentiles in that City. As alſo, to beware of Covetouſneſs *In talibus urbibus maximè regnabat perlas & nefas rem augendi cupido. Nam non quaeritur unde habeas ſed oportet habere., or injurious getting Eſtates. He would have them ſo free from thoſe vices, that none of them, being Chriſtians, might be once named or ſuſpected as guilty of any of them; and that among themſelves theſe vices might not be once named without deteſtation; remembring, that they were Saints by profeſſion, ſeparated from the world, and dedicated unto God. 3. That they would avoid all filthy impure diſcourſe (which is contrary to decency, Chriſtian gravity, and modeſty) and all fooliſh talking (which only diſcovers the ſpeakers folly and indiſcretion) and ſcurrilous jeſting *Cùm teſtetur Ariſtoteles foreign ſaepa poni, pro foreign; non dubito ſi… in hoc loco accipiendam eſſe vocem Caſaub. Deus ipſe poſt labores reſici animum voluit ut ad labores novos reddantur homines alacriores. Et ad jocandum propenſionem indidit mortal…um animis; quae fruſtrà foret niſi honeſtè quis & ex virtute jocari poſſet. Habet ergo Urbanus pro fi…e ſolam honeſtatem, ad quam dirigit omnem, quam ex ludis joci…que percipit voluptatem.; 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 favours 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),V. 5. In Regno Chriſti & Dei, h…c. qui Deus eſt. Pro relativo pronomine, quando que uſurpatur conjunctio. Glaſs. 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 prophane lives), and were in a ſtate of miſery, liable to the wrath and curſe of God [ſee chap. 4.18.]. But now they were light in the Lord, that is, enlightned by the Spirit of God, and brought to the ſaving-knowledg of God and Chriſt, and into a ſtate of favour with God, and of joy and peace, and filial confidence flowing from the ſ…nſe thereof; ſo that there was as much difference between this their preſent and former condition, as between darkneſs and light. And ſeeing they were ſo changed, th…y ſhould walk as the children of light. And he tells them, That the fruits of the ſpirit, dwelling in the hearts of the children of light, are all ſorts of goodneſs, righteouſneſs, truth, and fidelity. And they that are children of the light, and acted by the holy Spirit, muſt labour to bring forth thoſe fruits, and muſt diligently ſearch and enquire what is the good and acceptable will of God, as 'tis revealed in his word, that they may conform themſelves unto it. And further, he adviſes them to take heed of being partners or companions of wicked men in their ſins (which are works of darkneſs, and which bring thoſe that live and dye in them, without repentance, unto utter darkneſs; but inſtead thereof (as occaſion offered it ſelf, 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*V. 13. But all things being diſcovered by the light, are made manifest. Sic legit Hammondus. if thoſe wicked practiſes were reproved by the light of God's word in the mouth of the Reprover, or by the light of his holy life, then they would be made manifeſt in their black and ugly colours, unto the actors of them. For the nature of light is to manifeſt and diſcover all things.
And hereby he ſhews, they would imitate God himſelf whoſe great deſign in his word is, To convince men of their ſins, and to call them to repentance, and thereby to convey the light and knowledg of Jeſus Chriſt unto them. For his perpetual voice in the Goſpel is, according to that ſaying of Iſaiah, chap. 60. v. 1. (to which he ſeems here to allude) Ariſe thou that ſleepeſt; and Ariſe from the dead, and Chriſt ſhall ſhine *foreign v. 14.] foreign] nimirum in Evangelii perpetuo tenore. Forſan & haec Chriſtus olim dixerat ut illud Act. 20.35upon 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 neighbours, becauſe the days were evil, and full of troubles, ſo that opportunities of doing good might in a ſhort time be taken from them. And further, that they labour to be acquainted with the will of God revealed in his word, whereby they may be directed in all their particular duties, and how to avoid the ſnares and temptations they may meet with. And becauſe they lived among people much given to drunkenneſs, he cautions them to take heed of all exceſſive and immoderate drinking of wine, which tranſports men to inſolent and outragious practiſes; and inſtead of filling themſelves with wine (as thoſe Heathens us'd to do), they ſhould labour to be repleniſh'd with the gifts and graces of the Spirit, which will fill their ſouls with joy and gladneſs, more than wine can fill drunkards with merriment. The wine, when it mounts into the head with its fumes, it makes a man talk idly and fooliſhly, and often tranſports him to ſing laſcivious and petulant ſongs. But when the Holy Ghoſt fills the heart of any man, if it excite him (as it does ſometimes) to ſing, it carries him to ſing and ſet forth the praiſes of God. He exhorts them therefore to converſe together as becomes Chriſtians; and if they ſing, that th…ir ſpiritual joy ſhould vent it ſelf in a melodious ſinging the praiſes of God in Pſalms, and divine Hymns and ſpiritual Songs; their underſtandings, hearts, and affections, going along with the matter ſung; ſo as it may tend to the glory of God, and their mutual edification: For they ſhould be always that is, upon all due occaſions, ready to offer up praiſe to God for all his mercies both ſpiritual and temporal, and that in and through the inter…eſſion of Chriſt, by vertue of whoſe merits and ſ…tisf…ction only, our ſ…rvices of prayer and praiſe find acceptance with God [ſee Eph. 1.6.]. From Ver. 1, to 21.
5. Having exhorted them to ſuch duties as b…long to all Chriſtians in 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 injoins that ſubmiſſion. This premized, He then exhorts Wives to ſubmit themſelves to their own Husbands, having a due eſteem for them, which is a great root of love and ſubmiſſion. And the manner of this ſubmiſſion muſt be as to the Lord; that is, it muſt be willing and ſincere, as reſembling that ſubmiſſion they perform to Chriſt. It muſt flow from conſcience and reſpect to that duty which they owe to Chriſt, who accounts that ſubjection flowing from reſpect to his Ordinance, as obedience to himſelf. The grounds of this ſubjection, he ſhews, muſt be, 1. The Husband's headſhip and ſuperiority, by reaſon of his Sex; in which reſpect the Man is call'd the Image of God in a ſenſe peculiar to 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 Saviour of his body, and his dominion tends to the procuring and bringing about the Church's good and ſalvation; ſo the Husband's ſuperiority and authority is given him for the procuring the good and welfare of his Wife; namely, that he may defend her from injuries, provide comfortably for her, as he is able; and direct her in things neceſſary, according to his power. And upon this account the Wife ought to practiſe this duty of ſubmiſſion, becauſe her Husband's power and authority over h…r, is for her good. For his dominion is not to be tyrannical or rigorous, but loving, gentle, and amiable; and ſuch as the Wife may look upon as a mercy to her ſelf, as well as a dignity to her Husband. And as Chriſt is the Head of the Church for its good, ſo the Husband is appointed the head of the Wife for her good and benefit. As therefore all that are regenerate, and true members of the Church, do willingly ſubject themſelves to Chriſt; ſo he ſhews 'tis fit that Wives ſhould be ſubject to their own Husbands in every thing that is lawful and honeſt. In the next place he comes to the duty of Husbands; exhorting them, Not to abuſe that 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 inforces from Chriſt's example, who loved his Church not in words only, but in deeds; teſtifying the greatneſs of his love, by giving himſelf for it [ſee v. 2. of this chap.], that he might tranſlate it from a ſtate of ſin and death, to a ſtate of grace and life; that he might regenerate and ſanctifie it, that he might cleanſe it, and do away the guilt of ſin cleaving to believers, by juſtifying their perſons [Rom. 8.1.]; and the filth, and power, and activity of ſin, by the renovation of their natures. And the external means by which be effecteth all this, are, 1. Baptiſm, call'd here, the waſhing of water. And, 2. The Miniſtry of his word. And his end in thus cleanſing and ſanctifying his Church in this life, is, That it may be holy, not having blemiſh, ſpot, or deformity (that is, exempt from blame and reprehenſion); when it ſhall be preſented to himſelf, as the Bride to the 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. 'Tis therefore as unnatural for a man, not to love his Wife, as to hate his own fleſh; which all men are ſo far from doing, that they nouriſh and cheriſh it, and do all things imaginable for its 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 join'd to him, as Eve was to Adam, of whom (being made of a rib taken out of his ſide with fleſh on it) he ſaid, Gen. 2.23. This is now bone of my bone, and fleſh of my ſelf. So all believers, by reaſon of the ſpiritual union betw…en Chriſt and them, are members of his body, and as it were of his fleſh and bones, as Eve was ſaid to be of Adam's. And becauſe the Wife is ſo nearly conjoin'd to her Husband, that ſhe is bone of his bone, and fleſh of his fleſh; therefore a man is to leave Father and Mother, and cleave to his Wife (that is, to love his Wife more than them), and they two *The Law ſaith, A man ſhall be joined to his Wife, and they two (not they three, or four) ſhall be one fleſh. And this union cannot be diſſolv'd, except in the caſe of Adultery, Mat. 19.9. or wilful deſertion of the one party perſiſted in, and that out of hatred of the Chriſtian Profeſſion of the other party, after all means uſed to the contrary, 1 Cor. 7.18. See pag. 99. of chap. 5. of the Harm. of the four Evang.ſhall be one fleſh; that is, as one fleſh, or one body. And this union between Man and Wife, he ſhews, reſembles the union between Chriſt and his Church, which he calls a great myſtery, becauſe Chriſt and Believers come thereby to be not one fleſh, but one ſpirit, 1 Cor. 6.17. But leaving this ſpiritual union of Chriſt and his Church, he concludes the matter he was upon, exhorting the Husband to love his Wife as himſelf, and the Wife to reverence her Husband. From Ver. 21, to the end.
6. Chap. 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 fulfill'd by God; or elſe by change of the benefit he gives them a much better life in his own Kingdom for it. From Ver. 1, to 4.
7. He enjoins Fathers, that they be not too ſevere towards their 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,(a)See Lam. 4.3. or commanding them things in themſelves unlawful, or inveighing againſt them with bitter words(b)See 1 Sam. 20. v. 30., 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 Saviour, and the Rule of the Goſpel. Ver. 4.
8. He enjoins Servants, in all lawful things to be obedient to their own Maſters (who ac…ording to the Laws of m…n, and in things temporal 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*Cum magna ſolicitudine. Estius. of offending them; that they ſerve them faithfully and ſincerely, and with regard to Chriſt's command; and ſo in obeying them, they will ſ…rve Chriſt: that they ſerve them not only with eye-ſervice, when they are preſent to overl…ok them, and that meerly that they may pleaſe them, and avoid their 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, chearfully; and accordingly ſet themſelves to ſerve their Maſters with good will, and a voluntary obedience; deſigning thereby not only to pleaſe them, but God alſo; and to ſerve Him, in duly ſerving their Maſters, according to his command, remembring, that God will faithfully re…ompence either here (as he does ſometimes) or hereafter [ſee Col. 3.24.] all thoſe who make conſcience of doing good, and performing their duty as ſervice to him, and that whether they be bond-men or free. From Ver. 5, to 9.
9. He exhorts Maſters, in doing the duty of their places towards their Servants, That they alſo do it as unto the Lord; that is, ſo as to endeavour to pleaſe and approve themſelves unto God therein*Which ſeems to be the meaning of that phraſe Ye Ma…ters, do the ſame things unto them; which is to be underſtood not of the duties themſelves (which are much different from the duties of ſervants) but as to the manner of doing them, viz. with ſingleneſs of heart as to the Lord, and in obedience to his will and command.. And particularly, that they exerciſe their authority over them, not wrathfully and imperiouſly, but mildly and gently, remembring that they alſo have a Maſter above them in Heaven, who will bring them to account, as for other things, ſo for their 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 armour of God, that is, all thoſe divine and ſpiritual defenſatives and weapons which Chriſt hath afforded them for the repelling of all the ſubtil temptations and ſtratagems of Satan. For they are to remember▪ that the Chriſtians warfare is not only againſt fleſh and blood, but the whole Army of unclean ſpirits, the uſurping Princes and Potentates of this world (the greateſt part whereof lies in darkneſs and ignorance) who r…ve about in the regions of the air(c)Hebraeorum ſententia eſt omnia a terrâ ad coelum nempe astrife rum plena eſſe talium ſpirituum. Grot.. Their danger therefore being ſo great, th…y had need be harn…ſſ d with the whole Armour of God, that they may be able to r ſ…ſt in the time of temptation, and to hold out to the end againſt all the aſſaults of Satan, or the allurements of the fleſh and the world; that having done all required of them, they may be able to ſtand in the day of batt…l. The particular pieces of ſpiritual armour he adviſes them to put on, are th…ſe: 1. The Military Girdle of Truth and Sincerity. 2. The Breaſt-plate of Righteouſneſs, whereby we are inclin'd, and do accordingly endeavour to give b…th to God and man their due and right, Acts 24.16. 3. Seeing the way to Heaven is not ſmooth and eeven, but hath much trouble and temptation, many piercing briers and thorns, and much ruggedneſs in it, they ſhould prepare themſelves with Chriſtian courage and reſolution (by a frequent meditation on the Goſpel which brings peace and ſalvation) to paſs through thoſe difficulties and hardſhips, and thereby they ſhall have their feet, as it were, ſhod and fenc'd againſt the inconvenience and craggedneſs of the way▪ as knowing God to be their reconciled Father in Chriſt, and that there is no wrath in their cup, and that their weariſom journey ſhall have a happy cloſe. 4. Above all the reſt, they ſhould be ſure to take the Shield of Faith, by which we believe the truth of God's word in general, and in a ſpecial manner do receive and reſt on Chriſt for pardon and grace, as he is offered in the Goſpel; which Faith, as a Shield, guardeth againſt temptations of all ſorts, helpeth to repel them; yea, if any of the fiery darts of Satan, that is, his violent temptations, be ſhot into the ſoul, this grace quencheth the heat and horror of them, and the deſpair they are apt to kindle. 5. He exhorts them to take the Helmet of ſalvation, that is, the Hope of ſalvation [1 Theſ. 5.8.], which is a grace whereby we patiently expect ſalvation [Tit. 1.2.] according to the promiſe of God; which aſſured and well-grounded hope of eternal ſalvation, ſupplies the place of an Helmet, 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 call'd here the Sword of the Spirit, becauſe the Spirit of God hath revealed it [2 Pet. 1.21.], and doth join his own power and efficacy with it, to 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 Armour, or rather a duty to be practis'd, and a means to be uſed for the obtaining of all thoſe forementioned pieces of ſpiritual Armour, from God, together with the right skill to make uſe of them againſt our ſpiritual Enemies, is Prayer, whereby we preſ…nt our deſires to God for things agreeable to his will [1 Joh. 5.14.] in the name of Chriſt [Joh. 16.23.] with conf…ſſion of our ſins, and a thankful acknowledgment of his mercies, Phil. 4.6. Which duty he ſhew ſhould be thus performed. 1. They muſt pray always, that is▪ upon every occaſion, in all their 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 *Vid. Grot. in loc.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 ſtirr'd up and aſſiſted by the Spirit of God, Rom. 8.26, 27. 4. To prayer they muſt join watchfulneſs. And 5. Importunate perſeverance, reiterating their petitions for the ſame bleſſings, as oft as occaſion offereth it ſelf, until they be granted. See 2 Cor. 12.8. Luke 18.5. And laſtly, Their prayers muſt be offered up not only for themſelves, but for others; none are to be excluded, who are in a capacity to be bettered by them [ſee 1 Joh. 5.16.]; no, not our very Enemies; but the Saints, as they are to have the chiefeſt room in our hearts, ſo alſo the chiefe…t ſhare in our prayers. And the Apoſtle deſires, that he himſelf in particular may be remembred in their prayers, deſiring them to beg of God on his behalf, That God would give him a gift and dexterity of ready uttering, and expreſſing his conceptions in his publick preaching, together with boldn ſs and courage, conjoin'd with gravity and prudence, to deliver all his meſſage as he ought to do, without fear or partiality; that he might make known the myſtery of the Goſpel with which he was intruſted. For the maintaining of which, though he was p…rſecuted, and at pr…ſent in bonds*That is, in the cuſtody of a Souldier, with whom he might go abroad, having (as the cuſtom of ſome Priſoners was) a Chain on his right arm, which was tyed to the Soldier's left arm., yet he did ſtill continue to preach it, as an Ambaſſador of Chriſt. From Ver. 10, to 20.
He now concludes his Epiſtle, telling them, That he had ſent Tychicus (whom he highly commends as a faithful Miniſter in the word of the Lord) to inform them particularly of his condition, and that he might comfort their hearts by his preſence, and by relating to them God's gracious dealing with him in his ſufferings. He ſhuts up all, wiſhing unto them, 1. Peace, that is, peace with God with their own conſciences, and with one another, and all ſorts of proſperity. 2. An encreaſe of mutual love and charity, and of faith; all which graces flow from God the Father as the Fountain, and from Jeſus Chriſt as the Conduit-pipe, through the vertue of whoſe merits and interceſſion, all ſaving-benefits are conveyed unto us. He concludes all, wiſhing that the favour of God, and his grace, may be daily more and more manifeſted towards all them that love our Lord Jeſus in ſincerity, that is, that 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.