thing hoped for being put for hope as the Apostle explaineth himself 1 Thes. 5. 8. which hope is a grace whereby we patiently expect salvation both temporal Psal. 62. 1. and eternal Titus 1. 2. but chiefly the latter according to the promise apprehended by faith and it answereth the part of the bodily armour called the helmet or head-piece which being the highest piece of all the rest did defend the head and face and was so composed as to make the souldier of dreadfull appearance unto his enemies In like manner this grace of wel-grounded hope doth lift the heart upwards Psal. 16. 9. keepeth the head safe and above water so that the Christian sinketh not 2 Cor. 4. 16. Rom. 5. 3. 4. and bringeth him to so high a pitch of Christian courage as maketh him formidable to his adversary 1 Sam. 17. 45 46. The sixth piece of armour is the written Word of God which answereth that part of the bodily armour called the sword whereby the souldier useth both to defend himself and wound the enemy In like manner the Word of God laid up in the heart and made use of pertinently by the Christian souldier hath somewhat in it to ward off the blow of every tentation Matth. 4. 4 7 10. and maketh Satan retire as one ashamed and wounded Matth. 4. 10 11. and it is here called the sword of the Spirit because the Spirit of God hath revealed this Word 2 Pet. 1. 21 it worketh powerfully upon the spirits of men Heb. 4. 12. and its efficacy in working dependeth on the Spirit 2 Cor. 10. 4. Doct. 1. Though believers have heaven and salvation already in right and by promise Joh. 3. 36 yet the Lord for good and wise reasons seeth it necessary to delay the performance and not to give them present possession upon their right for if there were present possession given there would be no need of this grace of hope wherby the believer doth patiently expect salvation promised and take the helmet of salvation or of the hope of salvation 2 The sincere believer during the time of the not performance of promised salvation may cast his accompt to meet with many sore assaults and sad stroaks from manifold tentations upon all hands for what need of an helmet if there be not appearance of blows and take the helmet of salvation 3. A wel-grounded hope of salvation according to the promise is another necessary piece of the Christians armour without the which he is deprived of one strong motive and encouragement to the work of sanctification in generall 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous tentations from Satan and more especially to immoderate grief for the death of near relations 1 Thes. 4. 13. to the evil of covetousness and of placeing our portion and happiness in this life as knowing nothing of a better Psal. 17. 14. with 15. to the evils of fainting discouragement and dispaire arising from delayed performance of what is promised Prov. 13. 12. from hard sufferings and persecutions for the Gospel 2 Cor. 4. 16. with 18. and from the fear of approaching death the king of terrours Prov. 14. 32. for the Apostle commandeth the Christian souldier to arm himself with this grace of hope and take the helmet of salvation 4. Though this saving grace of hope be stronger and weaker in several Christians according as it hath more or less of a mixture of contrary diffidence Rom. 4. 18. and though the meanest degree of hope doth serve for good purpose to defend the Christian in some measure against the forementioned tentations Rom. 5. 5 yet it is the Christian souldier 's duty in order to his better guarding against those deadly blows to aim at no less than a full assurance of hope even such as maketh him no less diffident to obtain salvation promised than if he had it in hand for it seemeth the Apostle expresseth the grace of hope by salvation the object of it to shew their hope should be as much fixed as if they had salvation it self already in possession and take the helmet of salvation 5. The Christian souldier is not alwayes and only to be upon the defending hand nor to think it enough to keep his sinfull evils from prevailing further and growing stronger but he must also endeavour to pursue them weaken them and not to think himself exonered untill he fully subdue them for the Spirit of God injoyneth the Christian souldier to make use not only of defensive armour to guard himself but of offensive also to pursue and kill the enemy of which sort is the sword in bodily wars and the sword of the Spirit 6. Acquaintance with the Lords written Word together with a dexterous usemaking of it is another necessary piece of the Christian his armour without the which he cannot choose but he exposed to several dangerous blows and deadly tentations seing he can neither know sin to be sin Rom. 7. 7. nor the right way of resisting sin or of discharging duty Psal. 119. 9. and bearing afflictions with Christian courage and patience Matth. 5. 39. but by the word besides that the timous calling to mind of a word in Scripture forbidding and threatening such an evil pressing the practice of such a duty and speaking incouragement and comfort to the soul exercised with such a cross is often blessed of God to break the strength of the tentation which inciteth to it Matth. 4. 10 11. to furnish the heart with resolution and strength for duty Psal. 119. 50. and with Christian courage under the cross Psal. 119. 92. for he commandeth the Christian souldier to arm himself with the knowledge of and acquaintance with the Word of God and the sword of the Spirit which is the Word of God 7. As it is the only vertue and power of Gods Spirit which enliveneth the Word and maketh it effectual So it is only the Word of God and no humane inventions or magical charmes with which the Spirit of God doth joyn His power and efficacy to resist and drive away the devil for therefore he calleth the Word the sword of the Spirit and expoundeth it to be no other word but the Word of God Verse 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all saints HEre is a seventh piece of this armour or rather a duty the practizing whereof is injoyned by God as a mean for obtaining all those forementioned pieces of the spiritual armour from Him together with the right use-making of them against the enemy and the Lords successfull blessing thereupon This mean is the duty of prayer whereby we offer up our desires to God Psal 62. 8. for things agreeable to His will 1 Joh. 5. 14. in the name of Christ Joh. 16. 23. with confession of our sins Psal. 32. 5. 6. and thankfull acknowledgement of His mercies Philip. 4. 6. Which duty is injoyned not simply
but with six necessary qualifications the opening up whereof doth serve for so many doctrins As 1. we must pray alwayes which is not to be understood as if we were to do nothing else but pray but the phrase implyeth frequency in this duty and at all times when opportunity offers the original word will bear so much together with an endeavour to keep our hearts daily in a praying temper that when God offereth occasion we may not want a sutable frame and disposition 2. We must use all kinds of prayer two whereof are here expressed first prayer strictly taken whereby we seek these good things which we want from God Next supplication whereby we deprecate evils and judgements whether felt or feared 3. Our prayers and supplications must be in the spirit as not being a work of the lip tongue and memory only but of the heart and inward man Matth. 15. 8. being stirred up and assisted by the Spirit of God Rom. 8. 26 27. 4. The exercise of prayer must be joyned with watchfulness a watchfulness especially of the mind See upon Col. 4. verse 2. doct 3. 5. It must be with most importunate perseverance called here all perseverance implying that we are not to break off begun diligence in the practice of this duty Luke 18. 1. yea and are to reiterate our petitions for one and the same thing so oft as occasion offereth untill it be granted 2 Cor. 12. 8. a seeming repulse or deniall making us more vehement Luke 18. 5. Matth. 15. 22. c. Lastly it must be extended unto others besides our selves which others are first expressed more generally in this verse to wit all saints that is all these who having given up their name to Christ are standing Church-members and especially those who have more convincing evidences of saving grace than others See upon Philip. 4. verse 21. doct 2. Which is not to be understood as if we were to pray for none but such we ought to exclude none from our prayers who are in a capacity to be bettered by them 1 Joh. 5-16 no not our very enemies Matth 5. 44. only the saints are to have the chief room both in our hearts and also in our prayers as in all other duties flowing from Christian charity Gal. 5. ver 10. Hence Learn further 1. The Christian souldier doth never receive so much from God while he is upon earth as to stand in need of no more he needeth alwayes more grace to preserve and improve what is already bestowed 1 Pet. 1. 5. and to supply emergent necessities and wants whereof while he breatheth there will be alwayes some new discoveries made 2 Cor. 12. 7. with 9. for notwithstanding of this compleat armour given them by God he will have them yet to be alwayes praying and seeking more praying alwayes saith he 2. This whole and compleat armour of God can do no good to the Christian souldier either to defend himself or to offend his adversary without the Lords special assistance and concurrance whereby he actuateth those graces and without the which habitual grace could never be improved or made use of by us to any good purpose Philip. 2. 13. for therefore he directeth them having put on this armour to make their recourse to God by prayer for obtaining His special assistance to improve it aright praying alwayes 3. The exercise of prayer is most necessary to be made conscience of by the Christian souldier as that by which he obtaineth all his other armour from God Ezek. 36. 26. with 37. together with special assistance to improve it and apply it to work as said is hereby also he doth recover his armour when it is in a good part lost Psal. 51. 10. fourbish sharpen and make it clear when it is eaten and consumed with the rust of security deadness and hardness of heart Isai. 63. 17. and by diligent prayer Satans assaults and tentations are either keeped off and diverted so that the other armour getteth not much a doe Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted and the other armour the several graces of Gods Spirit made thereby tentation-proof Luke 22. 32. In a word prayer is the souls swift and trusty messenger to God for receiving new orders new strength and all things the Christian souldier needeth either before after or in time of fight and never returneth empty without an answer Joh. 16 23 for he injoyneth the exercise of prayer as most necessary to the Christian souldier praying alwayes 4. As the Christian souldier is never fully freed from all his straits necessities and wants So he ought to live in the daily sense of his own emptiness and in the faith of Gods fulness and willingness to supply all his wants for he should be praying alwayes and therefore alwayes sensible of his need to pray and confident of Gods readiness to answer Iam. 1. 6. As there are severall sorts of prayer some mental only Exod. 14. 15. others vocal also Psal. 5. 1. 2. some sudden or ejaculatory Nehem. 2. -4. others more solemn and of greater length Rom. 15. 30. And of those latter sort again some publick or Church-prayers 1 Tim. 2. 1. others private or Family-prayer Acts 10. 1 2 3. and others secret as Closset-prayers Matth. 6. 6. Some again are ordinary for ordinary causes and performed at ordinary times Psal. 55. 17. others are extraordinary upon some special and weighty occasions requiring more than ordinary affection and time of continuance Joel 1. 14 c. So all those several sorts of prayer are to be made conscience of and none to be neglected as God doth call to any of them for the Apostle supponing there are severall sorts of prayer injoyneth them to pray with all prayer 6. It pleaseth God to exercise his dearest children not only with the want of several things necessary and good but also with the presence of many things in themselves evil and hurtfull and those evils both of sin and punishment as for other reasons so for this one that of both the one and the other they may be making daily errands unto God in prayer for getting the former supplied and the latter either removed or prevented for as was shown in the exposition by prayer strickly taken and as distinguished from supplication we seek those good things which we want and by supplication we deprecate evils and judgements Now the Apostle enjoyneth them to use both those With all prayer and supplication saith he 7. However there be more intense affection and fervencie of spirit together with more assistance from the Spirit of God required in some sort of prayers to wit extraordinary Ioel 2. 12. to 18. than in others yet all our prayers even those which are ordinary sudden and ejaculatory ought to be joyned with some measure of spirituall fervencie and intense affection neither can any of them be discharged aright without the assistance of and influence from the Spirit of God as being a piece of most
immediate worship to God who is a Spirit and will be worshiped in spirit and truth Joh. 4. 24. for he requireth that all prayer and supplication be in the Spirit 8. There is not any duty which Satan is a greater enemy to or our hearts more averse from than this of prayer in the spirit it being no small difficulty to bring our hearts up to it to keep them at it or make them walk like it afterwards for so much is supponed while he requireth the exercise of watchfulnesse chiefly over the heart in order to prayer Watching thereunto 9. Neither is there any duty which Satan is more earnest to make us quit and fall from after we have begun well and which our hearts are more apt to be discouraged and take up an halt in than in this duty of praying in the spirit and chiefly under delayed answers for so much is supponed while he requireth them to persist with all perseverance and this not only in some but all sorts of prayer 10. As Christians ought to pray for others as well as for themselves So the more lively watchfull and importunate we are in praying for our selves the more our heart will be enlarged with desire to take inspection of the necessities of others and to hold up their case to God for having enjoyned them to pray for themselves with all prayer and supplication watching thereunto with all perseverance he biddeth them next make supplication for others even for all Saints Vers. 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mysterie of the gospel HE doth here exhort them to pray for himself in particular showing first what he would have them to ask from God on his behalf even a gift and dexterity of uttering and expressing his conceptions in publick preaching together with courage and boldnesse to deliver all his message without stop or impediment and as it were with open mouth before all flesh as God should call him without all base fear 2 Tim. 1. 7 8. shame Rom. 1. 16. partiality 1 Tim. 5. 21. or diffidence of the truth of what he should deliver Psal. 116. 10. which gift he doth illustrate from the use which he was to make of it even that according to the trust committed to him by God chap. 3. 8 9. he might make known the Doctrine of the Gospel unto his hearers which Doctrine is here called a mysterie See upon chap. 1. ver -9. doct 1. Besides what is already observed upon the parallel place Col. 4. 3. Hence Learn 1. As the Lords people ought chiefly to mind those in their prayers who are most instrumentall in the work of God So it is the duty of Christians to be seeking the mutuall help of one anothers prayers and for this end to acquaint one another with their pressing wants and necessities Iam. 5. 16. and especially Ministers should crave the assistance of their prayers who are committed to his charge for Paul having exhorted them to pray for all Saints ver -18. doth here incite them to pray for himself in a speciall manner who was their Minister and an eminent instrument in the Lords work And for me saith he 2. The most able and gracious Ministers are usually most sensible of that weight and burden which is in the ministeriall charge and so much sensible that to be fitted for the imployments of it they see a necessity not only of their own pains and study their wrestling with God by prayer in secret but also of the assistance and prayers of others for Paul a gracious and able Minister doth see it necessary to seek the help of others And for me saith he 3. Not only is piety and knowledge required in a Minister but also a gift of utterance or a singular dexterity to expresse his conceptions unto others pertinently plainly and takingly without which his other abilities can avail but little to inform the judgements or work upon the affections of hearers for therefore doth Paul desire chiefly that utterance may be given unto him 4. Whatever gift a Minister hath of this kind whether naturally or otherwise yet when he cometh to the exercise of it in preaching he is not so much to rely upon his gift and skill of this kind as to depend on God for immediate influence and assistance to strengthen his memory uphold and order the organs of speech and to give him the present and actuall exercise of his gift lest he either miscarry in the use of it or otherwise sacrifice to his own drag and net when God is not depended on and so provoke the Lord to blast his pains and make them uselesse for though Paul had already a gift of utterance having now preached so long and so well yet he willeth them to seek not only the continuance but also the actuall exercise of it from God whenever he should be put to make use of it And for me that utterance may be given unto me 5. A plausible gift of utterance is not all which is required in a Minister he must have faithfull boldnesse to deliver his message without base fear or partiality joyned with his utterance otherwise he may tickle the ear but cannot rouse up dead and sleeping consciences for with utterance he desireth he may be assisted to open his mouth boldly 6. So much incensed are people usually at plain dealing in their Ministers so little can they endure to be used by them with holy freedom and boldnesse Isa. 30. 10. So much is there of unmortified fear of flesh even in the best of Ministers Matth 10. 26 28. together with a sinfull loathnesse to intrust the Lord with the event or personall hazards which may follow upon their faithfull boldnesse Exod. 4. 10 13. that there is need of speciall assistance and present influence from God to make a Minister open his mouth boldly concealing no necessary truth forebearing the reproof of no known vice and fearing no flesh without regard had unto any hazard or losse he may meet with for so doing for Paul will have them to seek from God on this behalf That he may open his mouth boldly 7. The serious perpending of the excellencie worth and mysteriousnesse of the subject the preaching and making known whereof is intrusted to Ministers would tend to convince them abundantly of their own insufficiency for such a task and of the need they stand in of assistance from God and the help of peoples prayers for obtaining His assistance for this moved Paul to distrust his own strength and to seek the help of their prayers even that he was to make known the mystestery of the Gospel 8. The great end for which Ministers should be earnest with God for furniture and through-bearing themselves and incite others to plead with Him on their behalf is not that by vertue thereof they may gain applause or get themselves exonered before men but that the Lords people may be edified
to gain applause from them for that is condemned Mat. 6. 5. but that he might excite them unto prayer for themselves and to endeavour after those things which he sought Making mention of you in my prayers that God may give you c. 2. Though we are not of necessity to stint our selves unto a set form of words in prayer Rom. 8. 26. yet we would have set purposes condescended upon and a certain scope to aim at in prayer so as we may be able to give an accompt of what we pray for whether in behalf of our selves or of others otherwise we can neither expect nor observe the return of our prayers for Paul setting down the sum of his prayer sheweth he took notice of those things which he prayed for even that God may give unto you the Spirit of wisdom saith he 3. Our prayers would be directed unto God only and neither to glorified Saints who are ignorant of us Isa. 63. 16. nor yet to the Angels who though they be near unto us 1 Cor. 11. 10. yet know not the secrets of hearts Jer. 17. 10. and so are unfit to receive our prayers besides that there is no warrant in Scripture for praying unto any such but to God alone hence the Apostle directeth his prayer unto God Even that the God of our Lord Jesus Christ may give unto you 4. We ought to draw near to God especially in the duties of prayer whether for our selves or others with confidence and reverence the one not marring the other and in order hereto we are so to conceive of God and expresse such conceptions of ours concerning Him as may most strengthen our faith in the expectation of what we seek and may strike our hearts with reverence towards God from whom we seek for those epithets which Paul giveth unto God do tend to strengthen his faith while he calleth Him the God of our Lord Jesus Christ and to breed deep reverence in his own heart towards God while he calleth Him the Father of glory or glorious Father 5. That we may have accesse unto God with boldnesse through Christ in prayer it is necessary to renew that act of faith wherby we apply and appropriate Christ unto our selves that so being made one with Christ Eph. 3. 17. we may be looked upon by the Father as clothed with His righteousness Phil. 3. 9. whereby both our persons and imperfect prayers shall be accepted of by God through Him Heb. 11. 4. for Paul whose practice here is a directory for prayer doth appropriate Christ to himself as his own Christ The God of our Lord Jesus Christ. 6. It is necessary also in order to the same end that in closing with Christ we do not part or divide Him but appropriate to our selves the fulnesse of all those perfections which are in Him this being an evidence of the sincerity of our closing with Him and no lesse than whole Christ being necessary to cover all those imperfections to bear us up under all those discouragements to help us under all those infirmities which we are incompassed with in our approaches to God for Paul doth appropriate Christ to himself under such titles as hold forth His compleat fulnesse to wit of Lord which implyeth His power and soveraignity over all things for the Believers good Philip. 2. 9. 10 11. Of Jesus which signifieth a Saviour and pointeth forth His great work and errand to the world to save sinners Mat. 1. 21. And of Christ which signifieth annointed and so pointeth at His threefold Office unto which He was annointed and furnished in order to that work Psal. 45. 7. The God of our Lord Jesus Christ. 7. As wisdom or the saving knowledge of divine mysteries is necessary unto a Christian So even those who are effectually called and have a good measure of this grace already ought not to sit down upon the measure received but would constantly aspire after more of it as being yet ignorant of many things and not sufficiently rooted in the knowledge of those things which they already know 1 Cor. 13. 9. for while Paul prayeth for a greater measure of wisdom unto those Ephesians towards whom God had already abounded in all wisdom ver 8. he doth indirectly excite them to endeavour to grow in this grace May give unto you the Spirit of wisdom 8. The wisdom and knowledge which Christians are to seek after is not at all that carnal wisdom which is enimity to God Iam. 3. 15. nor yet chiefly that naturall wisdom or knowledge of the hid mysteries of nature Eccles. 1. 17 18. nor yet that wisdom or knowledge of divine mysteries which is only a gift and floweth from a common influence of the Spirit 1 Cor. 8. 1 but that whereof the Spirit of God by His special operation and influence is author and worker and is more than a gift even the grace of wisdom which is not acquired by our own industry and pains only nor yet puffeth up neither is it weak and coldrife not warming the heart with love to the thing known as the gift of wisdom is but this grace of wisdom cometh from above Iam. 3. 17. by the use of other lawfull means Prov. 2. 1 c. and must be sought from above Iam. 1. 5. It humbleth the man who hath it Job 42. 3 5 6. it is operative upon the heart and worketh love unto the thing known Joh. 4. 10. for the Apostle prayeth that God would give them the Spirit of wisdom that is whereof the Spirit of God is author by His spiritual grace 9. Spiritual things the object of this heavenly wisdom and knowledge are not for the most part conclusions drawn from natures light but are revealed and made known by the Spirit of God to wit either in an extraordinary immediate way without the help of humane means unto the Prophets and Apostles Eph. 3. 5. or in an ordinary and mediate way by the help of Scripture and blessing of God upon the pains of publick Teachers and such other means as He hath appointed for attaining to the mind of God revealed in Scripture 2 Tim. 3. 15 c. for joyntly with the Spirit of wisdom he seeketh the Spirit of revelation implying that this wisdom cannot be had without revelation 10. The sum of all saving wisdom is to know Christ and what Scripture speaketh of Him as a compleat Mediator and so to know Him as that we acknowledge Him which speaketh somewhat more than our simple knowing of Him even a knowing of Him as our own and with special application to our selves and so as we give due honour respect and reverence unto Him for though we are said to know even strangers and those whom we contemn and despise yet we are not in strict phrase of speech said to acknowledge any but these of near relations or whom we prosecute with that respect and honour which is due unto them as the servant is said to acknowledge his master Now Paul giveth this
in the lesser Asia Rev. 1. 11. and having foreseen by the Spirit of prophesie that though this Church as appeareth from the strain of the whole Epistle was for the time free from schism and constant in the doctrine of the Gospel yet false teachers in progress of time would arise among them to pervert them Act. 20. 29 30. And fearing also lest his own present sufferings he being now a prisoner at Rome chap. 3 1. should make them faint and sit up in their christian course chap. 3. 13. Therefore and upon these occasions be writeth this Epistle unto them His scope wherein is to excite them unto constancy and further progresse in faith and piety as appeareth from the subject matter of the whole Epistle and more especially from chap. 3. 13 c. and chap. 4. 1. In order to which scope after the Inscription ver 1 2. chap. 1. he propoundeth to their view a short sum of the doctrine of faith and salvation by Christ which he doth several wayes illustrate commend extend both to Jew and Gentile and guard from contempt occasioned by the crosse exhorting them of times indirectly to cleave unto it and make progresse in the knowledge of it to the end of chap. 3. After which he inciteth them to the study and practice of holinesse both in the general and special duties of a christian life chap. 4 5. and to ver 21. of chap. 6. And so having recommended some private affairs of his own to the care of Tychicus ver 21 22. he concludeth the Epistle with almost the same salutation by which be made his entry to it ver 23 24. CHAP. I. IN the first part of this Chapter after the Inscription ver 1 2. the Apostle unfoldeth the grounds and causes of the salvation of sinners ascribing all unto God's free grace in Christ which he doth first generally by way of thanksgiving unto God ver 3. Secondly more particularly and first he treateth of the grounds causes and means of salvation as they were prepared in the eternal decree of election which he describeth from those ends which God intended in that decree as our sanctification ver 4. our adoption or glorification ver 5. and the glory of His grace ver 6. Next as they were purchased by Christ in the work of redemption ver 7. And lastly as they are applyed unto the Elect in their effectual calling ver 8. which is illustrated from the mean made use of for bringing it about to wit the revealing and publishing of the Gospel ver 9. and from the end intended by God in the use of this mean even the gathering together in one of all the scattered Elect ver 10. And thirdly he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation by giving some instances of it 1. In the believing Jews ver 11 12. Next in the believing Gentiles ver 13 14. In the second part of the Chapter he doth indirectly incite them to constancy and progresse in the knowledge of this doctrine first by shewing how he blessed God and prayed unto Him for them ver 15 16. Secondly by holding forth a short sum of his prayer unto God on their behalf even that God would bestow a greater measure of wisdom and saving knowledge upon them ver 17 18 whereby they might know those good things which they were to partake of in Heaven ver -18. together with the working of Gods mighty power in and towards Believers ver 19. Thirdly by commending this power of God unto them from its mighty working in order to Christ's exaltation ver 20. which exalted state of Christ he sheweth doth include power and superiority over all creatures in general ver 21 22-and over His Church in particular ver -22 23. Vers. 1. PAUL an Apostle of Jesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ. IN these two Verses is the Inscription of the Epistle containing first a description of the Pen-man from his name Paul from his office an Apostle and call to his office by the will of God Secondly a description of those to whom the Epistle was directed from the place of their habitation at Ephesus and their spiritual state they were Saints and faithfull ver 1. Thirdly the Apostle's usuall salutation or comprecation whereby he prayeth for grace and peace unto them ver 2. Besides what hath been already observed upon the Inscriptions of the Epistles to the Galatians Philippians and Colossians Learn 1. The wisdom of God hath judged it most convenient to teach His People not immediately by Himself or by the ministry of Angels but of men like unto our selves hereby to try His Peoples obedience Mat. 10. 40. and because their infirmity could not well endure the ministry of others Exod. 20. 19. For Paul is imployed by God to instruct those Ephesians by writing this Epistle Paul an Apostle by the will of God to the saints 2. It doth not follow hence that every man who thinketh himself sufficiently gifted may take upon him the office of the Ministry except he be called unto it of God for Paul sheweth he was called to the office of an Apostle before he did meddle with it An Apostle of Jesus Christ by the will of God 3. The power of God not only can but also frequently doth gather and preserve a Church to Himself even where Satan's seat is and wickednesse of all sorts doth most abound hereby fulfilling what was long since foretold Psal. 110. -2. that Christ should rule in the midst of His enemies for there was a Church of Saints even at Ephesus a City famous for Idolatry and Witchcrafts Act. 19. v. 19 24 34 35. To the Saints which are at Ephesus 4. Even those who are Saints and Believers do stand in need of God's grace and favour both to pardon and subdue sin seing the best of them are but sanctified in part 1 Cor. 13. 12. having the dregs of corruption alwayes remaining and frequently stirring in them Rom. 7. 23. for the Apostle's wish in behalf of the Saints at Ephesus and faithfull in Christ Jesus is Grace be to you Vers. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them and for this end to unfold the grounds and causes of their salvation together with the freedom of God's grace in Christ upon which salvation with all its causes and every step tending towards it is founded he doth first propound the grounds and causes in general and this not warshly and in a coldrife manner but with an open mouth and a more enlarged heart by way of thanksgiving to God whom he describeth
is among you he could not say positively that all of them had faith but faith was among them 6. Saving faith is an excellent fruit of the Gospel preached among a People without which the Word cannot profit Heb. 4. 2. and by which we are united to Christ and have right to all the spiritual blessings purchased by Christ who is the chief object of faith whom it doth apprehend as He is offered in the Promise for Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your faith in Jesus Christ saith he 7. The grace of love to our neighbour with the duties thereof flowing from love to God in the first place 1 Joh. 4. 12. is an excellent praise-worthy fruit of the Gospel preached among a People especially when the Saints have most of this love as resembling God most And when their love is laid forth upon Saints as they are Saints and for the reality or appearance of God in them and not for other by-respects only or mainly and in a word when it is extended unto all Saints for Paul doth mention their love to the Saints and to all Saints as another excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your love unto all the Saints 8. As the graces of faith in Christ and love to the Saints are alwayes conjoyned they being in a manner the two legs of a Christian without any one whereof he cannot walk and the other is but dead and withered I am 2. 17. so faith in its exercise hath the precedency of love faith being the fountain from which the streams of love do flow in so far as faith laying hold upon God's love in Christ inflameth the heart with love to God which love to God consisteth in keeping of His Commandments 1 Joh. 5. 3. and the chief of God's Commands next unto love to Himself is that we love our brother 1 Joh. 4. 21. for the Apostle here as elsewhere Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces and giveth faith the precedency After I heard of your faith in Christ Jesus and love to all the Saints From Vers. 16. Learn 1. As the duties both of thanksgiving and prayer ought to be made conscience of by Christians so the practice of these two duties do well together for each of them doth contribute for the help of another in so far as thanksgiving to God for favours received doth notably tend to suppresse that fretting quarrelling impatient humour which often venteth it self against God in our prayers Psal. 77. 7. compared with 10 11. and the exercise of prayer doth elevate the heart somewhat towards God and so in some measure warm the affections with love to God Psal. 25. 1. and thus disposeth much for the duty of thanksgiving for the Apostle maketh conscience of both those duties and that joyntly I cease not to give thanks in my prayers 2. It is not sufficient for Christians once to begin well and break off fair in the practice of those duties but they must continue in them there being always abiding reasons both for thanksgiving and prayer and when there is a lazy falling off from the practice of them for a time it is usually found a task of greater difficulty to begin of new than it was at first for the Apostle saith I cease not to give thanks in my prayers he ceased not to wit so far as his other necessary imployments and duties of his calling did permit for what we do frequently and alwayes when occasion offereth we are said to do it without ceasing 3. The Ministers of Jesus Christ especially ought not to be puffed up with any successe which the Lord is pleased to give unto their labours or sacrifice to their own drag or net Gal. 6. 13. but would ascribe the praise thereof to God who alone maketh His People to profit Isa. 48. 17. for Paul hearing of their faith and love ceased not to give thanks for them to God 4. As it is the duty of one Christian to pray for another and especially of a Minister for his Flock So our prayers for others will avail little except we be daily making conscience of praying to God for our selves for saith Paul I make mention of you in my prayers he had his own ordinary prayers for himself wherein he did remember them 5. As to the occasion of his praying for them see upon Col. 1. 9. doct 1. Vers. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of Him 18. The eyes of your understanding being enlightened THe Apostle in the second place giveth a short sum of his prayer unto God for them And first he describeth God the Father unto whom he prayeth to be the God of our Lord Jesus Christ to wit as Christ is man Psal. 22. 10. as He is our Mediator Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator Heb. 2. 13. And the Father of glory so called because He is in His own nature infinitly glorious Psal. 145. 5. the fountain of the whole Godhead and all the divine Attributes in the Son Psal. 2. 7. and holy Ghost Joh. 14. 26. for glory is sometimes taken for the Godhead and divine Attributes Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures Psal. 8. 5. And lastly He is the object of all glory to whom all glory is due from the creatures Psal. 19. 1. Secondly he sheweth what he sought in prayer even wisdom or a further encrease of that wisdom and saving knowledge of divine mysteries whereof the Spirit of God is the author mentioned ver 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit Which wisdom he sheweth doth mainly consist in the saving believing and operative knowledge of Him that is of Jesus Christ ver 17. And having more clearly expressed what he meaneth by this Spirit of wisdom even the removing of the natural blindnesse of their understandings and enduing them with a clear discerning in the things of God ver 17 he doth illustrate it further from those ends for the attainment whereof he would have this wisdom bestowed as shall be cleared afterwards Hence Learn 1. The more painfull and laborious that others whether Ministers parents friends or neighbours are for bringing about our salvation and spiritual good we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves else their pains will not only do us no good but also much hurt the Lord usually judicially plaguing the man whom every one would have doing well only himself will not for the Apostle sheweth that he prayed and what he prayed for from God unto them not
glory and therefore desireth them not to faint Vers. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ 15. Of whom the whole familie in heaven and earth is named THe Apostle doth now follow forth the second part of the Chapter which was begun ver 1. and interrupted by a digression untill this verse for such reason as was given ver 2. And in this part of the Chapter while he giveth a sum of his fervent prayers to God for them that they might persevere and grow in the faith and experimentall knowledge of the Doctrine of Salvation delivered by them he doth not only give an evident testimony of his sincere affection and endeavour after their salvation but also laboureth hereby to beget the like ardency of affection in them and so doth indirectly at least though most pithily by the example of his prayers excite them to persevere and make progresse in the experimentall knowledge of and communion with Jesus Christ. In this prayer there is first a preface in those verses wherein he doth 1. repeat the occasion of his prayer which was mentioned ver 1 and doth relate as I there shew unto the close of chap. 2. even because they were already builded by faith upon Christ. 2. He denominateth his prayer from the outward gesture he used therein bowing of the knee thereby expressing the humble reverent frame of his heart in prayer And 3. he sheweth unto whom he did pray to wit God the Father described first from His relation to Jesus Christ as chap. 1. ver 17 This is the sum of verse 14. Secondly from his relation to His Church as being the Father by Adoption of the whole Church of the truly regenerate whether triumphant in heaven or militant upon earth whether Jew or Gentile which is here called a family and said to have its name from God as being His Familie Children Domesticks of His houshold and that both in name and thing the one whereof is not to be separated from the other seing God bestoweth not empty names and titles upon any Now God is thus described with relation to the purpose in hand for hereby the Apostle breaketh down the arrogance of the Jews who would have had the whole Church denominated from and contained within the Jewish Nation excluding the Gentiles whom therefore Paul doth upon all occasions make equal sharers of an interest in God through Christ with the Jews and thereby sheweth his warrand to pray for perseverance and growth in grace from God even to them From Vers. 14. Learn 1. It is the duty of Christs Ministers as to teach and admonish the People of God committed to their charge 2 Tim. 4. 2. So also to pray to God for them And that not only in publick with them as being the mouth of the People unto God Joel 2. 17. but also in private to the Lord for them seing their own pains cannot profit without the Lord's blessing 1 Cor. 3. 6. which Ministers ought fervently to seek from God by prayer else they have not ground to expect it Ezek. 36. 37. for Paul as he taught these Ephesians so he prayed for them and that not only in publick but also in private as he here sheweth For this cause I bow my knees 2. It is of no small advantage unto the Lords People to have such a Minister as is able to pray and accordingly doth pray pertinently spiritually and fervently with them and for them By whom as by their mouth they may have their severall cases made known unto God more distinctly than can be expressed by many of themselves Joel 2. 17. and they themselves are edified and instructed how to pray with the like affection and fervency 1 Cor. 14. 19. By whose affectionate prayers unto God for them a blessing is drawn down from heaven to make the Word preached effectual in them Iam. 5. -16. and they themselves incited and rouzed up to seek after those good things prayed for unto them hereby also they are comforted and encouraged as knowing their Minister is speaking to God for them when he is absent from them and cannot speak unto them Philip. 1. 4. and when they through some one distemper or other cannot deal with God for themselves at least in any measure satisfactory to themselves Iam. 5. 14 15. for as Paul's exhortation and doctrine was advantagious unto these Ephesians So also were his fervent prayers in order to their being kept from fainting and to their up-stirring to endeavour after those good things which he sought from God unto them and therefore doth he mention his praying for them in this place For this cause I bow my knees 3. From the Apostle's scope in making known unto them what and how he prayed for them See a further note chap. 1. ver 17. doct 1. I bow my knees 4. Our prayers unto God for others especially the prayers of a Minister for his Flock should take their rise not only from their wants afflictions and sinfull infirmities Iam. 5. 14 15. but also from the grace and good things of God already received by them that they may persevere and grow in them and be preserved from abusing them seing the graces of the best are but imperfect 1 Cor. 13. 9. subject to decay Rev. 3. 2 and may be abused 2 Cor. 12. 7. for the Apostle taketh occasion to pray for these Ephesians from the good already received by them even their being builded already upon Christ mentioned chap. 2. ver 22. unto which the words for this cause do relate 5. Though we be not tied by a divine precept or Scripture-example unto any one gesture in prayer seing the Saints have used several gestures according to the present frame of their heart thereby expressed 1 King 8. 22. 2 Sam. 12. 16. Luke 18. 13. 2 Sam. 7. 18. and though God be a Spirit who will be worshipped in spirit and in truth Joh. 4. 24. and careth not for the outward man alone Matth. 15. 7 8. yet seing God craveth service both from the soul and body as having created and redeemed both 1 Cor. 6. 20. and seing an outward reverend gesture of the body in prayer doth not only expresse and natively flow from a reverend frame of spirit within from which the body is acted in other things but also serveth to stir up the affections in prayer as being a man's remembrancer what his heart ought to do if he would not play the grosse hypocrite with God therefore it is a thing needfull and convenient if we be not otherwise restrained Nehem. 2. 4. to use some reverend gesture of the body while we are about the duty of prayer for Paul did kneel in prayer I bow my knees saith he 6. We ought especially in prayer to draw near to God with deep reverence unto and high esteem of the majesty of God being joyned with low and mean thoughts of our selves because of our basenesse and unworthinesse seing God honoureth them
who honour Him 1 Sam. 2. 30. and giveth grace unto the humble Iam. 4. -6. for Paul did evidence such a frame of heart by bowing his knees when he prayed 7. Deep reverence of heart towards the sacred majesty of God in prayer may well consist with faith and confident approaching unto God as a reconciled father Both of them ought to be joyned together in prayer yea and both when they are sincere and not counterfeit do mutually strengthen and intend one another so that the more we put our trust in Him the more will our hearts fear and adore Him Psal. 130. 4. for the Apostle exercised not only reverence in his prayer as is already shown but also confidence while he taketh up God as the Father of our Lord Jesus Christ and of the whole family of Believers through Him 8. See further concerning this title given to God with relation to Christ upon chap. 1. ver 3. in the exposition and doct 2. and ver 17. doct 3 5 6. unto the Father of our Lord Jesus Christ. From Vers. 15. Learn 1. As there is but one Church universal comprehending all the Elect in all times and places whether in heaven or earth So all within the Church are of one kinred and linage descending of one common father for he designeth the Church to be one whole family in heaven and earth the word signifieth such a family as is the linage of one man 2. As this one Church is Gods family and houshold See chap. 2. ver 19. doct 8. So all the members of His Church and family are comprehended either in heaven or earth Scripture knoweth nothing of a purgatory or third place different from these for the Apostle sheweth this whole family is in heaven and earth and named of God 3. Those near relations under which God doth stand towards His Church are founded upon Jesus Christ and all the benefits flowing from such relations are conveyed unto the Church through Him without whom God is a consuming fire to sinners and in whom He is a reconciled father unto Believers for the Apostle looketh upon God first as He is the Father of our Lord Jesus Christ and next as He is the Father of all the Elect Of whom the whole family is named to wit His children Joh. 1. 12. and domesticks Eph. 2. 19. 4. The near relation which God hath to His Church and His Church to Him is sufficient ground and warrant for faith to rest upon Him and plead with Him for supply and furniture of all grace and of every thing needfull for shall not He provide for His own children who hath pronounced those among men to be worse than infidels who provide not for theirs 1 Tim. 5. 8. Hence the Apostle maketh this a ground of his confidence to be answered by God in what he sought in behalf of those Ephesians even Gods fatherly interest in them Of whom the whole family in heaven and earth is named Vers. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man THe Apostle doth secondly particularize those petitions which he put up to God in his prayer and they are four The first whereof is in this verse to wit That God from the fountain of that in-exhaustible treasure of His divine attributes called His glory Exod. 33. 18. with 34. 6 7. and especially of His mercy and power which are set forth by the name and epithet of His glory or glorious Eph. 1. 6. Col. 1. 11. would furnish them with a daily increase of spirituall strength whereby they might resist the devil and all spirituall adversaries in their Christian course Chap. 6. 12. which strength was to be wrought by the holy Spirit in their inward man whereby as 2 Corinth 4. 16. is meaned the soul not simply in it self but as living the life of grace and those things which relate to that spiritual life as the outward man doth comprehend all those things belonging to a man's outward estate So in a word he prayeth that they may be strong and flourish in all things which relate to the spirituall estate of their eternal souls Doct. 1. From the Apostle his being able to give an after-account of what he prayed for see chap. 1. ver 17. doct 2. that he would grant unto you 2. Whatever strength or natural parts of body or mind men naturally have to compasse their effairs of this world Gen. 4. 20 21 22. yet they are wholly destitute of all spiritual strength and activity for compassing heaven and happinesse and for walking in the way of holinesse which leadeth to it for the Apostle findeth an inlack of this strength even in the converted Ephesians and therefore doth seek it from God unto them Much more must it be wholly wanting in those who are not yet converted That he would grant unto you to be strengthened in the inward man 3. Though there be a new principle of spirituall strength wrought in those who are renewed at their first conversion Jer. 31. 33. whereby the renewed heart being wrought upon by the Spirit of God doth really work that which is spiritually good Philip. 4. 13. Yet a constantly-renewed supply of grace and strength from the Spirit of God is necessary even to the renewed man whereby those seeds of grace already wrought in him may be upheld in their being Jer. 32. -40. preserved against the furious assaults of raging tentations Luk 22. 32. a 〈…〉 d and made to do that which is truely good Philip. 2. 13. and much more that hereby grace begun in conversion may be made to grow and advance towards perfection Philip. 1. 6. for the Apostle prayeth even for those converted Ephesians that they may be strengthened with might in the inward man 4. Such is the vanity lightnesse and inconstancie of our hearts in good Psal. 39. -5. our impotencie to resist tentations Matth. 26. 34. our pronenesse to turn from the wayes of God Gal. 5. 7. So strong so subtile so assiduous are our spirituall adversaries Eph. 6. 12. So many are those difficulties discouragements diversions and hinderances which we have to wrestle with and overcome in the way to heaven Act. 14. -22. that except we be underpropped and strengthened by Gods almighty power we cannot stand one moment and much lesse advance in our Christian course for therefore doth Paul pray that they might be strengthened with might in the inward man 5. Even the regenerate children of God in seeking increase of strength and of more grace from God must not if so they would obtain their suit plead from their merit or any good use they have made of their former grace seing upon a strict account it will be found that grace hath not been so improven by the best as it ought Isa. 64. 6 But they must seek what they so expect as a gift from God's free grace without any respect had to their own worth for the
Apostle while he seeketh increase of spirituall strength unto those converted Ephesians he prayeth that God would grant or give it as a gift for the word signifieth so much and that from the inexhaustible fountain of His glorious grace That He would grant unto you according to the riches of His glory not according to your worth 6. As all the attributes of God and especially His mercy and power are not onely altogether glorious because the glory of God is manifested unto the creatures in their severall wonderfull effects Psal. 19. 1 c. but are also infinite and without measure as being indefatigable in working wholly insuperable by any impediment or opposition whatsoever and inexhaustible by supplying any want in the creature So in making our approaches unto God for seeking any good and especially saving good it is most necessary that we lift our eyes above any thing that is ours whether our good or our evil and fasten them by faith upon that inexhaustible fountain of mercy and power in God whereby he is not only willing as mercifull but also able as omnipotent to bestow what ever we shall ask according to his will for the Apostle in seeking spirituall strength for those Ephesians doth look to the inexhaustible riches of Gods mercy and power called here His glory that He would grant according to the riches of His grace 7. It is the Spirit of God the third person in the blessed Trinity who taking up His place of abode in the truly regenerate 1 Joh. 4. 13. doth make it His work to renew their strength by upholding and actuating their graces and making them advance from strength to strength in despite of all imaginable difficulties neither is there any other strength or might whether naturall or acquired which can sufficiently furnish us to rancounter all those difficulties which are incident in our Christian course but that whereof the Spirit of God residing in us is the author and giver for he prayeth they may be strengthened with might in the inner man from the spirit 8. Though Christians are not to neglect their outward and bodily concernments 1 Tim. 5. 8. 23. yet the spirituall estate of their eternall souls is to be cared for most and so much as if it go well with that and if the soul be strengthened with might for carrying on the concernments thereof their outward concernments may trouble them the lesse and especially the care of Ministers should be employed about the inward and spirituall estate of their flock for Paul prayeth they may be strengthened in the inner man his care did run most upon that Vers. 17. That Christ may dwell in your hearts by faith HEre is the second petition of the Apostle's prayer wherein he seeketh that which is the cause of strengthning and corroboration by the Spirit spoken of ver 16. even that Jesus Christ by vertue of a continued act of lively faith in Him might be perpetually present in His Vertue Grace and Spirit working not only in their tougnes and brains but also and mainly in their hearts Doct. 1. That we may partake of any saving benefit purchased by Christ and particularly that we may be strengthened with might by the Spirit in the inner man for doing any thing that is spiritually good it is most necessary that we partake first of Christ Himself being most strictly united to Him and even as the members are to the head from which they receive sense and motion Christ giveth nothing of His purchase unto any but to whom He giveth Himself first 1 Joh. 5. 11 12. and to whomsoever He giveth Himself upon those He bestoweth all things Christ in us being the hope of glory Col. 1. 27. the fountain of life Gal. 2. 20. and of all things needfull 1 Job 4. 4. for Paul having prayed that they may be strengthened with might in the inner man subjoyneth the way and manner how this strength was to be conveyed unto them even by Christ's dwelling in their hearts by faith 2. There is a strict conjunction and near familiarity between Christ and Believers even such in some sort as is between an indweller and the house wherein he dwelleth whereby Jesus Christ God and Man in one person is present with the Believer not in His substance only as He is God for so He is every where Jer. 23. 24. nor in His substance at all as He is Man for so the heavens do contain Him Act. 3. 21. but by His gracious operation and speciall influence upon them whereby He quickeneth them Rom. 8. 10. ruleth them Act. 9. 6. and liveth in them Gal. 2. 20. for he prayeth that Christ may dwell in their hearts which petition is granted in behalf of all Believers seing he prayed in faith 3 Though Christ doth thus familiarly communicate Himself unto all Believers so as to dwell in them by His gracious presence yet not unto all alike but unto some in a larger measure than unto others according as He worketh more and more effectually in some than in others for though Christ did already dwell in those converted Ephesians chap. 2. 22. yet Paul doth pray that Christ may dwell in them which therefore must be understood of a greater measure and degree of His indwelling presence than formerly they had 4. Where Jesus Christ doth once take up His abode and dwelling in the heart there He remaineth constantly and flitteth not in so far as though sometimes He withholdeth that gracious influence of His which is necessary only to the wel-being flourishing and vigorous thriving of grace in the heart Cant. 5. 6. yet He never withdraweth that influence which is necessary to the being of grace and without which grace would utterly die and perish Psal. 73. 23. for the word rendered to dwell signifieth to take up a fixed and immovable habitation and differeth from another word very like unto it which signifieth to sojourn in a place only for a season 1 Pet. 1. 17. That Christ may dwell in your hearts 5. Though even the bodies of Believers be temples of the holy Ghost and consequently of Jesus Christ for Christ dwelleth in them by His Spirit 1 Cor. 6. 19. yet the heart will and affections of man are the chief place of His habitation wherein He resideth as in His strong citadel from which He commandeth the other faculties and members And without His presence there He cannot have any habitation in any part of the man elsewhere the tongue cannot receive Him by speaking nor the understanding by knowing nor the hand by external working except He be received in the heart from which proceed the issues of life Pro. 4. 23. for he prayeth that Christ may dwell in their hearts 6. Though Jesus Christ doth make His first entry unto and dwelleth in Believers by His Spirit 1 Joh. 4. 13. whereby He uniteth them to Himself quickeneth and ruleth them yea and worketh the grace of faith in them Joh. 6. 44. yet faith being so wrought the
of travellors and warriours upon earth though not for the state of triumphers and possessors in heaven They may attain to be compleat in Christ as not only possessing all things by faith and hope but being indued also with such a measure of the graces of God's Spirit as is requisit to bear them through against and make them gloriously victorious over the chiefest adversaries Col. 1. 11. Such a fulnesse is spoken of Rom. 15. 14. 1 Corinth 1. 5 7. and prayed-for here That ye may be filled 2. All the fulnesse and compleatnesse in grace attainable here is but an emptinesse being compared with that fulnesse in glory which shall be attained hereafter called here the fulnesse of God and is made mention of as the journey's end to be aspired unto and aimed at as a step far beyond any fulnesse which can be attained here for he saith that ye may be filled with or untill all the fulnesse of God where he implieth a twofold fulnesse the former attainable here by which we advance to that other fulnesse in glory which shall be enjoyed herafter 3. The desires and endeavours of Believers after Christ and Grace should not be easily satisfied nor stand at a stay for every attainment but ought to be inlarged and alwayes advancing towards a further measure than any thing already received even to that fulnesse of grace attainable here yea and the outmost measure of grace here is not to be rested upon as fully satisfying nor any thing else untill grace be fully compleated in glory hereafter for the Apostle not being satisfied with what he hath asked already doth here pray that they may be filled even untill all the fulnesse of God and hereby teacheth them to be satisfied with no lesse 4. The state of Believers in heaven shall be most glorious and blessed as being no lesse than first the enjoying of Gods immediate presence by sense not by faith or through the glasse of Ordinances which shall then be laid aside God Himself being all in all 1 Cor. 13. 12. And secondly the enjoying of His presence fully and so far as finit creatures can be capable of that which is infinit 1 Joh. 3. -2. for this is to be filled with the fulnesse of God which shall be attained in heaven Vers. 20. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us THe Apostle lastly concludeth his prayers with an heavenly strain of thanksgiving to God whereby he laboureth indirectly at least to perswade them that he would be answered in those great and large petitions which he had put up to God for them seing he himself was so much perswaded of it that he breaketh forth in thanksgiving to God for it even as if all he sought had been already granted And therefore he doth labour to perswade them further by that apposit description which he giveth of God in the first part of this thanksgiving taken from God's infinit power whereby He is able not only to bestow moe things and greater than we can either expresse by seeking them in prayer or comprehend in our thoughts which are oftentimes larger than can be vented by expressions but also to bestow those greater things in a large and abundant measure And because this of God's power absolutely considered had been a weak ground for faith to lean upon seing He is able to do many things which He doth not Matth. 26. 53. therefore he giveth an instance or proof of this infinit power in what He had wrought in Believers already by converting quickening and carrying on the work of grace to some good length in them leaving unto them to gather hence that the same power would be forth-coming and applied unto work for them in time coming as the exigence of their case and state should require Doct. 1. As the duties of prayer and thanksgiving do mutually contribute for the help one of another See chap. 1. ver 16. doct 1. So we cannot ordinarily be fervent in prayer but of necessity our heart will sometimes break forth in thanksgiving to God among hands occasioned partly by those hopes of an answer which sometimes are in the very time of prayer suggested by God Psal. 6. 8. partly from the remembrance of mercies formerly bestowed which are called to mind in prayer as arguments to plead for our present suit Psal. 56. 12 13. and partly from that felt accesse to God enjoyed in prayer Psal. 57. 1 c. with His gracious presence and assistance communicated to the heart chiefly when we are discharging that duty Psal. 138. 3. for Paul having prayed fervently doth find his heart constrained to break forth in a song of praise Now unto him that is able be glory 2. As we ought not only to pray but also study what grounds of hope we may attain for coming speed in prayer So we should have such conceptions of God and expresse them to Himself by way of thanksgiving in prayer as may furnish our hearts with grounds of confidence that we shall be heard in what we seek for Paul in giving thanks to God describeth Him from this that He is able to do exceeding abundantly above all that we ask or think hereby giving them ground to believe that the former great things sought by him should be granted 3. We ought especially to establish our hearts in the faith of Gods omnipotency and power to bestow that which we seek as a main prop for confidence in prayer seing it is above all doubt that God will do whatever He is able for granting our petitions if we seek those things which He hath promised 1 Joh. 5. 14. and therefore usually the doubts of Believers concerning God's good-will to grant are but pretences to cover their shamefull and atheisticall doubting about His power for Paul to ground their confidence in expectation of an answer describeth God from His power whereby He is able to do exceeding abundantly above all that we ask or think 4. As our prayers would be well digested and diligent consideration had of those things we are to seek else our prayers are but lip labour of the grossest sort So our conceptions concerning things lawfull and necessary to be sought in prayer go oftentimes beyond our expressions Eeither we dare not expresse them they are so great Luk. 15. 18 19. or we cannot expresse them they are so many that expression is too narrow a vent or passage for them Rom. 8. -26. for he joyneth thinking or conceiving with asking and speaketh of it as being more capacious and comprehensive than our asking doth reach unto while he saith above all that we ask or think 5. So large is God in His bounty and so mercifull in His way of dealing with His people that He doth far outstripe not only their prayers but also their very conceptions and hopes in so far as when they obtain not all they ask even then they get above
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.