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
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
do enjoy communion with God and especially in the confident bold and reverent exercising of their faith both as to the change of their state in justification Rom. 5. 2. and as to their sanctification and all the duties thereof Philip. 4. 13. which accesse to God is chiefly attained in the duties of prayer and praise as having God for their direct and immediate object This is that accesse which in some measure floweth from peace and reconciliation with God and is an evidence of it for the Apostle proveth that the Gospel was effectually preached in order to their peace and reconciliation because they had accesse to God We both have accesse to the Father 2. There can be no accesse or familiar approaching unto God by sinners who are not in Jesus Christ and come not to God through Him seing God is a consuming fire unto such Heb. 12. 29. Their sins having divided betwixt Him and them Isa. 59. 2. and so closed up all accesse unto God untill Jesus Christ do apply unto them the merit of His death whereby He blotteth out their sin Rom. 3. 25. and bringeth them unto a state of favour with God and so maketh a patent door for accesse unto Him Rom. 5. 1 2. and keepeth it alwayes patent by His continued intercession Heb. 7. -25. which their renewed provocations would otherwise dayly and hourly close and obstruct 1 Joh. 2. 1. for saith he through Him that is Christ we both have an accesse to the father 3. Christ is the only Mediator betwixt God and man by whom alone we have accesse and liberty to approach unto God in the exercise of our graces whether in the duty of prayer or any other way and not by the mediation of Saints or Angels for saith he through him we have an access or manuduction to the father 4. This accesse and approaching unto God is not locall by passing from one place to another especially seing there is no place wherein accesse to God may not be had Joh. 4. 21. 23. but it is spirituall consisting in the motion of the heart towards God in the exercise of saving and spirituall graces for so much is implied while this accesse is ascribed unto the Spirit as the efficient thereof We have an accesse by the spirit 5. It is not sufficient in order to our accesse unto God that obstructions be removed and a door made patent by Christs merit and intercession through which we may enter but such is partly our impotency Joh. 15. -5. and partly our aversnesse from making use of the offered opportunity Luk. 14. 17 18 c. that except the Spirit of God do cause us enter by creating spirituall graces in us Ezek. 36. 26. by actuating and exciting those graces Cant. 4. 16. and especially by helping our infirmities in prayer and stirring up a vehement flame of holy and ardent affections which may serve as wings to elevate our spirits to God Rom. 8. 26. Except I say the Spirit of the Lord did thus we could not otherwise have any accesse unto God for he saith through him we have an accesse by one spirit 6. As it is one and the self same Spirit of God who breatheth upon the graces of Gods people Cant. 4. 16. and thereby giveth them accesse unto God So it concerneth us much as we would find accesse and liberty of approaching unto God to keep the unity of the spirit in the bond of peace there being nothing that marreth accesse to God and fellowship with Him more than imbittered spirits and division of heart among the people of God 2 Corinth 13. 11. for therefore doth the Apostle mention the one Spirit of God to shew that the Spirit doth unite those among themselves upon whom this rich blessing of accesse is bestowed We both have an accesse by one Spirit 7. As there are three distinct persons in the Godhead the Father Son and Spirit So the enjoying of the Father is the highest happinesse which can be attained and in which the soul doth rest content when it is attained the Son again is the way by which we come to the Father and the Spirit our guide which causeth us enter this way and go alongs in it all which is clearly hinted at here through Him that is Christ we have an accesse by one Spirit to the Father Vers. 19. Now therefore ye are no more strangers and forreigners but fellow-citizens with the Saints and of the houshold of God HEre beginneth the fourth branch of the second part of this Chapter where by way of a conclusion drawn from what is said in the six former Verses the Apostle setteth forth that excellent and blessed state wherein the Ephesians now were which though in some respects and in some things at least by proportion it may be applied to the state of the visible Church to wit in so far as the members thereof had all those priviledges here spoken of in their offer upon the terms held forth in the Gospel and were under the drop of those means which the Lord doth ordinarily blesse and make effectuall for working a saving interest in and right unto all those yea and had a present actuall right to the external part of those priviledges even the visible Church being in some respects Gods City Houshold and Temple at least the suburbs utter-court and porch thereof and having her own answerable priviledges which are in some measure proportionall to those of the invisible Church yet seing as was shewed formerly upon the exposition of ver 13. those excellent things here spoken of are not fully and to their outmost perfection verified in any but in the invisible Church and the truly regenerate the members thereof Therefore I shal open up the mind of the Spirit of God as aiming mainly at those and give the meaning of those excellent things here mentioned as they appertain chiefly to such in the mean time leaving it unto the judicious Reader to gather from what is said how and in what respects they are applicable unto the visible Church And so that we may enter the exposition of the words The Apostle setteth forth their present happy condition first negatively by shewing what they were not neither strangers nor forreigners whereby with allusion to those who are not free-men of an Incorporation or City but either strangers that is such who have neither the freedom of the City nor a place of habitation in it but have their residence far from it or forreigners that is such who though they have their residence in the City yet are not free-men but sojourners for a season he sheweth that the second branch of their former misery spoken of ver 12. which includeth all the rest even their being aliens from the commonwealth of Israel deprived of all union and communion either with the invisible or visible Church was now removed Secondly he setteth forth their present blessed condition positively under three similitudes whereof two are in this verse In the first
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
knowledge even to those converted Ephesians who had somewhat of it already That ye may be able to comprehend what is the breadth c. 2. Our embracing by faith the love of God in Christ and those good things prepared by it as they are revealed and offered in the Gospel is a necessary mean for attaining to fuller insight in the admirable nature of this love yea and to the sense and feeling of it and experimentall knowledge flowing thence for he premits their being rooted in the faith of this love ver -17. as a mean for attaining the more full understanding and especially the experimentall knowledge of it That ye being rooted may be able to comprehend 3. This love of God in Jesus Christ to lost sinners is so large Isa. 55. 8 9. so free Hos. 14. 4. and in all respects so wonderfull Psal. 31. 19. So narrow are hearts to take it up and so strange are the wayes of conveying the effects and fruits of this love through a wildernesse of triall and humiliation going before Deut. 8. 14 15 16. that though it be revealed in the Gospel Joh. 3. 16. yet no man can attain to know it so as certainly to believe the reality of it except it be given unto him graciously of God and therefore prayer to God would be joyned with the use of other means for attaining to it for Paul doth pray to God that they may be able to comprehend or certainly to understand and know what is the breadth 4. We are not to content our selves with a superficiall view of God's free love in Christ but ought to take most accurate inspection of it in all its dimensions and in all those several respects and wayes wherein it is manifested endeavouring at least to know it so far as that which is infinite may be known by finit creatures and to know it in its outmost capacity as reaching beyond all created understanding upward downward to the right-hand and to the left that so we may be the more constrained to our duty by it more ravished with the thoughts of it and may draw more solid comfort from it All which profitable effects are obstructed by our narrow thoughts and shallow apprehensions of Gods love in Christ for he prayeth they may be able to comprehend it in all its dimensions of breadth and length depth and height 5. As every real Saint and all who are inherently holy have their allotted measure from God of the saving knowledge of Gods love in Christ and shall attain to the full knowledge thereof afterwards So whatever priviledge the Lord is pleased to bestow upon the Saints in common we ought to aspire unto it and confidently expect to receive it from the Lord for as he maketh this comprehension and knowledge here spoken of a common priviledge of all Saints So he doth thereby animate and incite the Ephesians to seek and expect it from God in answer to his prayers That ye may be able to comprehend with all Saints 6. As the love of Christ is the common treasure and allowance of all Saints whatever be their different lot in other things So they who would clear an interest in this love must study sanctity and holinesse as that without which no man can convincingly prove his interest in it Joh. 14. 21 23. for he maketh the comprehending of Christs love a priviledge of those only who are Saints and holy Ye may be able to comprehend with all Saints From Vers. 19 Learn 1. The love of God in Christ and of Christ to lost sinners is so rich and unsearchable Eph. 2. 7. so vast boundlesse yea and infinit See ver 18. So matchlesse and without any parallel to equal it whereby we might come to the exact knowledge of it Rom. 5. 7 8. that not only the naturall man cannot understand it at all 1 Cor. 2. 14. but even those who are truly renewed do not take it up fully as it is in it self and so as they can expresse those infinit and unsearchable riches which are in it they do but know in part 1 Cor. 13. 9. for the Apostle saith this love of Christ passeth knowledge 2. Though this love of Christ passeth knowledge in the sense presently mentioned yet every true Believer should endeavour to attain yea and doth attain to the knowledge of it in some measure and so far as is necessary for their salvation and comfort for though this love is unsearchable yea and infinit yet created understanding may so far comprehend it as to know it to be infinit and that there is not so much known but more doth yet remain to be known of it They may know it so as to stand and wonder at it as not being able perfectly to comprehend it and they may know it thus partly from what the Spirit of God in Scripture condescending to our capacity so far as is possible doth speak of it and partly from those effects of this unsearchable love which they do find to be wrought in themselves by it for the Apostle prayeth they may know this love of Christ which passeth knowledge hereby implying that the knowledge thereof may be attained in some measure and that it is our duty to seek after it 3. The infinit and unsearchable nature of this love of God in Christ to sinners should be so far from discouraging Believers to search after the knowledge of it that by the contrary we ought to be so much the more encouraged in that search and this for the reasons given ver 8. doct 12. for he addeth this of its passing knowledge as it seemeth of purpose to provoke them so much the more to seek after the knowledge of it And to know the love of Christ which passeth knowledge Vers. 19. that ye might be filled with all the fulnesse of God HEre is the fourth and last petition of the Apostles prayer wherein he prayeth for the full perfection and accomplishment of all those other things which he sought for them in the three former even that they might be more and more filled with all the graces of God's Spirit untill they should come to the compleat fulnesse of grace in glory when God shall be all in all 1 Cor. 15. -28. for the original doth read that ye may be filled unto all the fulnesse of God even while grace begun here be fully compleated in glory hereafter which perfection of grace to be attained in the life to come is called the fulnesse of God not as if the essence of the Deity were either in whole or in part to be communicated unto the glorified Saints which is incommunicable unto any creature but because it floweth immediately from that His infinit and incommunicable fulnesse as streams from the fountain 1 Corinth 15. -28. and doth consist in the full enjoying of Him 1 Joh. 3. -2. Doct. 1. There is a fulnesse and compleatnesse in grace attainable even by Believers here to wit such as is sufficient for their present state
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
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.