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Scottish Presbyterian

Brief Exposition of Galatians and Ephesians

James Fergusson (1621-1667) · 295,000 words · 1311 min

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11. A servant can never discharge his duty with that sincerity and tenderness, which he oweth unto his master, except he have an high esteem of Christ, and in the first plac, become an obedient servant unto Him, that so from love to Christ he may yield himself obedient to his master in Christ, and so far as obedience to him doth not cross that obedience which he oweth to Christ: for, he biddeth them be obedient unto their masters as unto Christ, and so implieth they must be first obedient unto Christ.

Vers. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.

HEre are moe properties of the obedience required from servants, or rather an explanation of that property already expressed, to wit, singleness of heart: which he explaineth, 1. negatively, while he opposeth it to eye-service, which is here condemned in servants, who then are guilty of this sin when they seem respective to their masters person, and careful of what concerneth him, himself being present; or, when they know their deportment will other ways come to his knowledge, but at other times are unfaithful and careless: which sin of eye-service is aggreaged from this, that those who are guilty of it are men-pleasers; not as if it were simply unlawful for servants to endeavor to please their masters, for that is commanded, Tit. 2. 9. but when they only seek to please them, and that they may seem to please them, care not to deceive them, by appearing to be that in their presence, which really they are not; and consequently, do not labor to approve themselves to the all-seeing eye of God: This is the sin of men-pleasing here condemned in servants, as being near of kin to eye-service. Next, positively, by showing that then did they serve in singleness of heart, when, 1. they behaved themselves as the servants of Christ, knowing that they behooved to be countable to Him, who knoweth the double dealing even of the very heart, Jer. 17. 10. and that He will accept of their lawful obedience unto their masters, as service done to Him. And, secondly, when taking God for their party, and looking upon the lawful commands of their masters, as the will of God unto them, they do set about to execute them cordially and sincerely, even from the heart, without dissimulation and hypocrisy. Doct. 1. A single heart is always constant in good, and the same in secret which it is before the view of others: for, eye-service, whereby servants are one thing before their masters, and another thing behind their backs, is here opposed to singlnesse of heart; not with eye-service. 2. A man may so walk, as to content the eye of those who behold; and to please men to the full, who can see no further than the outside, 1 Sam. 16. -7. and yet his way be highly displeasing unto God: for, though eye-service be a sin displeasing unto God; Yet servants may please men with it, as is here implied: not with eye-service, as men-pleasers. 3. When a man's chief design is to gain applause, and to be well esteemed of by men, he hath no further regard of his duty, either to God or men, than what doth make way for the promoting of that design: for, men-pleasing is the fountain of eye-service in servants, or of their neglecting duty, but in so far only as they may be seen and approven by their masters; not with eye-service, as men-pleasers. 4. To propose unto ourselves the pleasing of men, and gaining of approbation, good liking and applause from them, as our great design to be gained upon any terms, is inconsistent with the work of grace in the heart, and with that subjection which we owe to the Lord Christ: a man cannot serve two masters, Matth. 6. 24. for, he opposeth men-pleasers to the servants of Christ; not as men-pleasers, but as the servants of Christ, saith he. 5. The meanest and basest of services, which men go about in their lawful callings, being done with the right qualifications, from right motives, for a right end, and in the right manner, is service done to Christ, and will be accepted of by Him, as such, because He doth command it; and it is done, if done a right in obedience to His command: for, he will have the meanest servants to go about their service as servants to Christ, and doing the will of God. 6. Then may we reckon the going about of our ordinary employments to be service done to Christ, when we look upon what we do as commanded by God, do it in obedience to His command, and are heartily sincere in what we do, as aiming singly without hypocrisy and dissimulation, at the honor of God, and the good of these whose good we pretend to, and ought to aim at: for, he explaineth how servants may reckon themselves as servants to Christ, even by their doing the will of God from their heart. 7. Our eyeing of God and taking Him for our party, to whom we must give an accompt, even in those things which we do unto men, is a singular help to make us single and straight in all our affairs, and to banish all double dealing, deceit, hunting after applause, and all such-like vices, which our heart presumeth to make bold with, when we look to no higher party than poor fecklesse man: for, that they may be single in heart, and eschew eye-service and man-pleasing, he directeth them to take God for their party; but as servants to Christ, doing the will of God from the heart. 8. Then is the will of God acceptably done, when not only the outward man, as tongue, hand, and other members of the body, do act everyone their part, but the heart and in-most affections are brought up to the work; otherwise our performances are but a lame sacrifice, as being destitute of that which God doth mainly call-for, Prov. 23. 26. for, he saith, doing the will of God from the heart.

Vers. 7. With good will doing service, as to the Lord, and not to men:

HEre is a third thing required to the service and obedience of servants in singlnesse of heart, even that it be with goodwill and love to their masters person, and to the thriving of his affairs, which is opposit to the doing of their service grudgingly, unpleasantly, or from fear of punishment and an eye to their own advantage only; and that they may be encouraged to do service from this principle, even to their unworthy masters, he directeth them to fasten their eye upon the Lord, who had subjected them unto such masters, and to know that in yielding that obedience unto them, which was commanded by God, they did service to Him rather than to them, and might therefore do it with better will: for, the negative particle doth not deny simply, but comparativly: So that, as to the Lord, and not to men, is, to the Lord more than to men, Mark 9. 37. Doct. 1. Fear and love of one and the same person, may well consist, and both be a conjunct principle having influence upon one and the same duty; yea, then only is that duty, which floweth from fear, acceptable unto God, when the party to whom the duty is done, whether it be God or men, is not only feared, but also loved: for, the obedience of servants must not only flow from fear and trembling, ver. 5. but also from love and good-will; with good-will doing service. 2. That a man do service to God, whether in the duties af immediate worship, or of his ordinary calling, it is of necessity required, that he do it cheerfully, not as of necessity and constraint, but with a delight and pleasure in it, as in that which God doth call-for at his hands: the Lord doth love a cheerful giver, 2 Cor. 9. -7. for, that servants may go about their service to their masters, as servants to Christ, and thereby do the will of God, it is required, that with good-will they do their service. 3. The most base, and meanest of employments, which God doth call us to discharge, ought to be undertaken and discharged by us with cheerfulness and good will, it being no small credit for prodigal rebels to be entrusted in the meanest piece of service to Him: yea, and the more mean and fecklesse the service be which we discharge, it ought to be gone about with more of cheerfulness; that what is inlacking in the worth of the work, may be made up by the hearty affection and good-will of the worker: for, he will have even servants going about their basest employments with good-will, because they did thereby service to God, and He did call them to it; with good-will doing service as to the Lord. 4. So ingrate is man for the most part, and so slow to reward those from whom he receiveth favor and advantage; yea, so prone to requite them evil for good, Judge. 9. 17, 18. that a man can never heartily and with such good-will as he ought, do service to the most of men, except he look to God in and above men, and know that they are thereby doing service to Him, whom to serve in the meanest employment, is a sufficient reward for itself, 1 Chron. 29. 14. besides that He will have none to serve Him for nothing, as the following verse doth teach: for, the Apostle implieth they can never serve their masters with good-will, except they look to God more than to man: therefore he saith, with good-will doing service as to the Lord, and not to men.

Vers. 8. Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.

THe Apostle, having thus held forth the necessary requisits of that obedience enjoined unto servants, he doth, thirdly, persuade them to it in this verse, by an argument taken from the great advantage they should reap thereby, while he showeth, that though their reward from their earthly masters was little, or none, yet so merciful is God, that of His own free grace (Rom. 11. 35.) and not for any merit in man's service (which is none, Luke 17. 10.) He doth largely recompense (sometimes here, Mark 20. 30. and always hereafter, Col. 3. 24.) all those who make conscience of doing good, or of going about their calling as service to Him; and that in this free retribution of a reward. He taketh notice of the poor bond-servant, who serveth God in his calling, as well as of free-men and masters. And that this argument may have the more force with them, he appealeth to their own conscience and knowledge for the truth of it, if it was not so as he had affirmed. Doct. 1. Then, and then only, may a man reckon himself to do good, or a good work acceptable to God, when the thing he doth is warranted by God's will revealed in His Word, when he doth it in singleness of heart, from an inward principle of love and good-will within in the heart, and in obedience to God's command, or as service unto Him: for, the obedience required from servants, was to be so qualified, ver. 5, 6, 7. and he doth here call it a doing good: Whatsoever good thing a man doth. 2. Even the basest drudgery of servants being so qualified, is a doing of good, and cometh within the compass of good works, which the Lord will take notice of as such: for, it is with an eye to the employment of servants mainly that he here speaketh: Whatsoever good thing a man doth, the same shall be receive. 3. As it is lawful to eye the promised reward for our encouragement in the way of duty; So it is the mind of God that everyone should in the due and right order, make particular application unto themselves of such promises as are in Scripture held forth unto all in general: for, he holdeth forth the promise of a reward, which is made unto all who do good in general, to be made use of by Christian servants, for their encouragement in particular; Whatsoever good a man doth, the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty, except the truth of them be known and believed, so that ignorance and misbelief of divine truths, are a great cause of abounding profanity and neglect of duty in all ranks: for, he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it; knowing that whatsoever good thing any man doth, the same shall be receive of the Lord. 5. The Lord, in dispensing rewards, looketh not to the external beauty, splendor, or greatness of the work, but to the honesty and sincerity of it, how mean or inconsiderable soever it be otherwise: for, the promise of a reward, is to the outwardly mean and base works of poor servants, if so they be honest and sincere, as well as to the more splendid, honorable and expensive works of their rich masters: The same shall he receive of the Lord, whether he be bond or free.

Vers. 9. And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven, neither is their respect of persons with him.

HE doth here, in the first place, set down the duties of masters towards their servants, 1. positively, while he enjoineth them to do the same things: which is to be understood, not of the duties themselves, which are much different from the duties of servants, (See them briefly summed up upon Col. 4. ver. 1. doct. 1, 2.) but of those properties and conditions which are common to the duties of both; so, that the master is bound to discharge his duty towards his servant in singleness of heart, as service to Christ, in obedience to the will and command of God, from his heart, with love and good-will, even as the servant is bound to mind those qualifications in his duty towards his master. Next, negatively, while he forbiddeth threatening, or rather commandeth to relax and moderate threatening, as the word doth signify; and so the thing forbidden is excess in threatening and boasts, when they are always menacing, oftentimes for light occasions, and sometimes for none; And by proportion, all fierce and inhumane way of dealing with servants by masters, whether in words or deeds, is here forbidden also. In the second place he enforceth this duty, by minding them of that which they did know, at least ought to have known, even that they also as well as their servants had a master above them to call them to an accompt, to wit, God, who, to make the argument more pungent, is described, 1. from His magnificent and stately Palace, where His glory shineth, to wit, the Heaven; not as if He were only there, and nowhere else, Jer. 23. 24. but to set forth His absolute dominion, 2 Chron. 20. 6. His omniscience, Psal. 11. 4. His holiness, Isa. 57. 15. and His omnipotency, Psal. 115. 3. so that their sin could not be hid from Him, His holy Nature did hate it, He had both right and power to punish it. 2. From His impartiality and justice, in judging so that He respecteth not persons, nor faces, outward show and appearance, as the word signifieth; and therefore, by persons is not meaned the substance, or personal subsistence of men, but their outward state and condition, even that which is conspicuous in man, and doth commonly make him more or less esteemed among men, as country, state of life, riches, poverty, wisdom, learning, &c. and consequently to respect persons, is to wrest judgment from a sinful respect to the outward state, condition of parties, and such other things which are wholly extrinsic to the cause in hand, which vice the Lord is free of as being the righteous Judge of the world, who cannot be biased by fear, love, pity, or any other inordinate affection, as man is; and consequently, the outward dignity, power, or wealth of masters, would not make Him spare them, if they made not conscience of their duty. Hence Learn, 1. Though masters are freed from subjection and giving obedience unto their servants; yet not from doing duty unto them. Neither is there any power among men so absolute, no not that of Kings and supreme Rulers, Rom. 13. 3. -4. -6. but it implieth an obligation, through virtue of God's Ordinance, upon those who are invested with it, to make conscience of several duties towards their inferiors and subjects: for, he saith, And ye masters, do the same things unto them. 2. It concerneth masters in their place as much as servants in theirs, not only to go about their duty, but also to advert to the manner wherein they do it, even that it be done in sincerity, cordially, cheerfully, taking God for their party more than men: for, he saith, Ye masters, do the same things unto them. 3. It is not only lawful, but in some cases necessary for masters sometimes to threaten, boast, cast down their countenance upon negligent, lazy, disobedient, and chiefly upon profane servants, providing they do it moderately, and keep off excess: for, the Apostle doth not simply forbid all manner of threatening, but only prescribeth a moderation thereof; Forbearing, or moderating threatening. 4. The Servants of Christ in the reproof of sin, ought mainly to guard against such evils, as those to whom they speak, through custom, perverse inclination, or a deluded mind, are most ready to fall into; and so ought people set mainly against such sins in themselves, and thereby defend the wall where it is weakest, and the enemies greatest force doth lie: for, because masters are most prone to break out against their servants in threatening, railing and reviling words, as thinking words are but wind, and their tongues are their own, Psal. 12. 4. therefore he forbiddeth that evil mainly and expressly: Forbearing threatening, saith he. 5. As it is very usual for powers on earth, sinfully to oversee, and not to punish the cruel and unjust dealing of masters towards servants; So those sins which are most connived at by men, are most severely taken notice of by God: for, the Apostle mindeth them, that God would call masters to an accompt how they carried towards their servants, though men did not take notice of them: Knowing that your master also is in heaven. 6. It is too too ordinary for men in place and authority above others, to carry themselves as if they had none above them to be countable unto; or, at least, to dream that the Lord will not take such strict account of them, as of their underlings and servants; for, the Apostle obviateth such thoughts, and so doth indirectly imply, that masters did so think, while he saith, your master also is in heaven, and there is no respect of persons with him. 7. Ministers are bound to inculcate, even those truths upon the Lord's people, which they in charity do judge to be thoroughly known already by them; because truths are better known than made use of by the most part; yea, the calling to mind of known truths by the public Ministry, doth through God's blessing put a new luster and efficacy upon them for inciting unto duty: for therefore, though the Apostle supponeth they knew this truth, yet he putteth them in remembrance of it; Knowing that your master is in heaven. See what is observed further upon this description of God, from His royal palace, and impartiality in judging, upon Col. 3. ver. 25. doct. 4, 5. and Col. 4. ver. 1. doct. 4, 5, 6.

Vers. 10. Finally, my brethren, be strong in the Lord, and in the power of his might.

THe Apostle (having from chap. 5. ver. 21. exhorted unto those duties which belong to Christians as they are members of families) doth now in the second part of this Chapter, exhort unto one duty, which belongeth unto all Christians in general, the making conscience whereof, is necessary for practicing all, or any of the fore-mentioned duties, even that they would prepare and make ready for a Christian warfare. And being in the first branch of this part of the Chapter, unto ver. 14. to enforce this duty more generally, he doth, first, propone the exhortation, to wit, that finally, or notwithstanding of all he had formerly spoken, this one thing did remain yet necessary to be delivered by him, (for, so much the Original word doth imply) even that they would be strong, fortify themselves, take to them spirits and resolutions in order to their Christian warfare. And this, first, by looking at, and making use of that strength which they had, and all Believers have without themselves in the Lord Christ, who is engaged with them, as leader and general in this warfare, Joh. 10. 28. And particularly, they are to look at, and act their faith upon the power of His might, or His almighty power, in order to their being strong and resolute, as that, which alone was able to answer all their faintings and fears, arising either from their own weakness, Rom. 4. 19. with 21. or the strength of enemies, Joh. 16. 33. Hence Learn, 1. It is not enough for Christians to know what they ought to do by virtue of their several relations, except they also set about the practice of their duty according to what they know of it: for, the Apostle, having already instructed them in the knowledge of their duty, he showeth this one thing was yet remaining, even to prepare themselves with resolution and courage in order to their better practicing of it: Finally, or, this yet remaineth, that ye be strong in the Lord. 2. As the duties of a Christian life, whether in our general or particular calling, will not be discharged by us without a battle and conflict with strong difficulties and terrible adversaries; So it is the duty of Christ's Ministers, not only to press duties upon the Lord's people, but also to forewarn them of these difficulties and dangers which lie in the way of their duty, and to instruct them how to wrestle with and overcome them all: for, so doth Paul, having already pressed upon them the duties of their general and particular callings, he doth here not only forewarn them, but also forearme them against difficulties and hazards; Finally, be strong in the Lord. 3. Though the Lord's Servants sometimes may, and are also bound to command and charge the people of God committed to their charge, to make conscience of their duty, 1 Tim. 6. 17. yea, and also denounce against them most terrible threatenings, if they neglect it, 2 Tim. 4. 2. Tit. 1. 13. yet, so long as gentle exhortations, enforced with sweet smooth insinuations and rational demonstrations of the equity and necessity of the thing, may prevail, they are rather to be followed by them, thereby testifying their affection unto, and charitable esteem of their hearers as of rational men, who, are in a greater probability to be wrought upon by insinuations, desires and convincing reasons, than by threats and boasts: for, the Apostle doth here gently exhort them, enforcing this exhortation by an insinuative compellation, while he calleth them brethren, and afterwards convinceth them of the equity and necessity of that to which he doth exhort them; Finally, my brethren, be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty, (See ver. 12.) that there is need of more than ordinary strength, resolution and courage, for meeting with them, and charging through them. Faint hearted-cowards and lazy sluggards, will never face them, far less overcome them, Prov. 22. 13. for, in order to their rancountering those difficulties, he biddeth them be strong, that is, take to them spirits and courage. 5. No natural courage nor hardiness of spirit, arising from man's natural temper, (though in some respect sufficient for making men endure any temporal hardship without succumbing, Prov. 18. 14.) is able to underprop and bear us up against the furious assaults of such spiritual adversaries, and breaking discouragements, arising from such multiplied difficulties as daily do assault us in our Christian course: for, he biddeth them be strong, not in themselves or in the power of their own natural resolutions, but in the Lord, and the power of his might. 6. No strength of grace inherent, no spiritual courage flowing from the graces of God's Spirit in us, is alone, and by itself sufficient to make us stand and bear us through as victors in this spiritual conflict: we must besides, be underpropped by the power and strength of Christ the Lord without us, by whose influence our inherent graces must be actuated and applied to work, Philip. 2. 13. directed in their work, 2 Thess. 3. 5. recruited daily with a new supply of strength, Isa. 40. 29. and keeped from fainting under renewed assaults, Luke 22. 31, 32. otherwise they can do nothing, Joh. 15. -5. for, he forbiddeth them not only make use of grace inherent, as we shall hear, ver. 11. but also and antecedently, be strong in the Lord, or in that strength which they had without themselves in the Lord Christ. 7. As whatsoever is in the Lord Christ, must and will be forth-coming, for the encouragement strengthening and bearing through of Believers in this spiritual conflict; So their greatest strength, and ground of courage in all their conflicts, doth lie in, and ought to arise from, not what they are in themselves, or can do for themselves, but what the Lord Christ is engaged to be and do on their behalf: for, he exhorteth them, be strong in the Lord, thereby implying, that the Lord Christ would be forthcoming for them, and that they were to draw their resolution and courage from thence. 8. Christian soldiers, in order to their own encouragement and strengthening for this spiritual conflict, ought to lay hold upon, and by faith make use, as of whole Christ, and of all those rich and glorious perfections which are in Him, So especially of His almighty power and strength, by virtue whereof, He doth all His pleasure, Isa. 46. -10. neither is there anything too hard for Him, Gen. 18. 14. The power of enemies and greatness of difficulties, together with our own weakness, call for this: besides, that many of our discouragements arise, not so much or only from misbelief of His good-will to help, as from our atheistical doubtings about His power and strength, which sometimes are expressed, Psal. 78. -20. and sometimes work subtly under ground, as if not His power but only His good-will were doubted of, which is clear from this, that His good-will is not usually questioned, but when difficulties are great, and to sense and reason insuperable. Hence it is, that, having commanded them to act their faith upon whole Christ and all that is in Him, he biddeth them pitch upon His almighty power in particular; Be strong in the Lord, and in the power of His might.

Vers. 11. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

THe Apostle will have them to be strong and fortify themselves, next, by acquiring and making use of spiritual strength inherent in themselves, while he enjoineth them to put on the whole armor of God, that is, the whole furniture and matter of Christian virtues, and all the means which God hath appointed for guarding the soul against Satan's temptations, as he cleareth afterwards in the particular pieces of this armor. Now, those graces of God's Spirit, are called armor, because they defend the soul from, and strike out against, Satan and sinful lusts, as the armor of soldiers in wars do defend the body and hurt the enemy; and the armor of God, both to show it must be spiritual and not carnal, 2 Cor. 10. 5. as being fitted for the heart, soul and conscience, and not the bodily members; and that God is the author, maker and inventer of this armor, and accordingly doth bestow it, I am. 1. 17. In the latter part of the verse, he showeth the end why they should be strong in the Lord, and put on this armor, even that they might be able to stand, that is, to hold on their Christian course (as a soldier standing orderly and keeping his ground) not running forth beyond the bounds of their calling to cast themselves upon temptations and hazards, nor basely fleeing from or ceding to them when God calleth for valiant resistance: which duty of standing, is illustrated from the party whom they were to encounter and to fight against, even Satan, whose subtle wiles and stratagems, whereby he laboreth to entrap souls, cannot be other ways resisted but by putting on of this spiritual armor. Hence Learn, 1. Christians are so to rely upon and make use of the covenanted power and strength of Christ, as not to lie-by lazy and idle themselves: They must also have, and accordingly make use of strength inherent in them, and bestowed on them by their Lord and General Jesus Christ. Confidence in Christ, and the conscientious use of all those helps and means appointed by Him, cannot be separated: for, the Apostle, having commanded them (verse. 10.) to place their confidence in the power of Christ, will have them here to acquire and make use of spiritual strength inherent in themselves, while he saith, Put on the whole armor of God. 2. It is only the armor of God, the graces of His Spirit, and such other means as are appointed by Him, which Christians are to make use of in this spiritual conflict: whatever armor we use besides, (whether will-worship invented by ourselves, Col. 2. 18. or carnal motives, to oppose the power of sin, or poor subterfuges to cover the guilt of it, Jer. 2. 22.) will hurt, but cannot help in the day of battle: for, he biddeth them put on the armor of God, that is, the graces of the Spirit of God, and all such means as are appointed by Him. 3. That a Christian may be truly valiant and come off with honor and safety in this spiritual conflict, he must be wholly armed, and no power of the soul or sense of the body left naked without a guard. And in order to this, that not any saving grace be wanting, 2 Pet. 1. 5, 6, 7. or the use of any mean appointed by God, neglected, Mark 9. 29. there being work for all, and use of all at one time or other, under one case or other, in relation to one temptation or other: for, he biddeth put on the whole armor of God, and that not any one piece thereof be wanting, or any part of the man be left naked. 4. It is not enough to have the root and habits of saving grace in the heart: but we must also exercise these graces, and be always acting someone or other of them, 1 Cor. 15. 58. and all of them as occasion offereth, and as suitable objects are presented by God, Gal. 6. 10. otherwise we are not in a fitting posture for this spiritual combat. When grace is idle, sin and Satan are most diligent: for, when he biddeth them put on this armor, he meaneth not only a putting on by acquiring the seeds and habits of saving graces at conversion; (for, some of them were already converted) but also a putting on by using and exercising the grace which some of them at least already had: Put on the whole armor of God. 5. The great adversary of the Saints, is the devil, who feighteth against them most by lies and calumnies, speaking evil of God and His ways to them, Gen. 3. 5. misrepresenting their own state to themselves, Isa. 49. 14. and calumniating one of them to another: for, the devil is here spoken of as their chief adversary, and the name here given unto him, doth in the Original signify a calumniator and slanderer; That ye may stand against the wiles of the devil. 6. As Satan is most witty and subtle; so he employeth all his skill and subtlety for carrying on this battle against the Saints, while he most cunningly contriveth, and with no less subtlety conveyeth such ensnaring temptations as he knoweth, all things being considered, will be most taking with the person tempted: for, here he speaketh of Satan's wiles, the word signifieth methodick witty stratagems. 7. However Satan doth sometimes transform himself into an angel of light, 2 Cor. 11. 14. and covereth his foul designs with most plausible pretences to zeal for God, Luke 9. 54, 55. to pity and natural affection, Mat. 16. 22. or generally to something which is in itself commendable; yet, his great design in all his temptations, even when he speaketh fairest, is to drive the party tempted from his station, either by making him turn the back as a coward, Neh. 6. 10, 11. or driving him beyond the bounds of his calling, Matth. 26. 51. or presently to render up his arms and become captive to someone prevalent lust or other, Gen. 39. 12. for, while he saith, that ye may able to stand against his wiles, he implieth, that Satan's aim is to drive us from our station: 8. The great work of a Christian, in relation to those wiles of Satan, is not to imitate him, by bending our wits to ensnare others to a sinful course as he doth, Matth. 16. 22, 23. nor yet so much to know his wiles, to lay open the subtlety and deceit that is in them for the use of others, Matth. 7. 22. as to guard against them, and to keep our station notwithstanding of them, even when we are assaulted by them: for, saith Paul, that ye may be able to stand against the wiles of the devil. 9. It is by the alone virtue of this armor of God, that is, the saving graces of God's Spirit, and the careful exercise of those graces, that Christians are enabled to stand out against Satan's wit and wiles. A piece of natural courage and fixed resolutions, together with the deep engagement of credit and interest, may do much to make a man stand out against his avowed force and violence put forth by cruel persecutors; but there is no sense in flesh and blood against his wiles: for, he biddeth put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

Vers. 12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

THe Apostle, having thus propounded the duty, doth next enforce it from the nature of this warfare, as being a wrestling, which is a close combat betwixt two, hand to hand, each exerting their whole force & strength against one another: And from the terror and greatness of those adversaries, whom we are to fight against, described, 1. negatively, or comparatively, that they were not flesh and blood, that is, any bodily or human power, to wit, only, or principally; for, the Believer doth fight against those also, Joh. 16. 33. only they are but Satan's auxiliary forces, whom he stirreth up and employeth. Next, positively, the devils and damned angels, described, first, from their magnifick titles, principalities, powers, rulers of the darkness of this world: whereby is set forth their great natural power and strength, together with their prince-like authority and government, which by God's permission they exerce in the world, and upon wicked men in it by reason of their profanity and ignorance, here called darkness, as chap. 5. ver. 8. Secondly, from their nature, as being for their essence spiritual, immaterial and without a body; and for quality, most wicked, and here called wickedness itself in the abstract, thereby to aggreage their wickedness, as being wholly destitute of all moral goodness. Thirdly, from the place of their abode, the high air, whereof Satan is prince, chap. 2. 2. Or rather, by this particle in high places, (as many Interpreters conceive) he setteth forth somewhat more of the nature of this warfare, to wit, the main matter about which the quarrel is, even high and heavenly things, which tend to the honor of God, and the eternal good of our souls: for, the word in the original is, in the heavenly, without the substantive places, and it may be as well supplied heavenly things, as it is, Heb. 8. 5. and 9. 23. and so it readeth well in, or, because of heavenly things; for, this particle, rendered in, is sometimes causal, and rendered because. See Matth. 26. 31. Hence Learn, 1. The Lord doth deal ingenuously with all whom He calleth to fight this spiritual conflict, by letting them know the power, strength and subtlety of the enemy; and the height of those difficulties which lie in their way to heaven before they engage, So that none may have occasion to say they were deceived, and made to meet with harder work than they were told of at the first: for, he setteth forth the nature of this warfare, and terror of the adversary to the utmost of what could be said by any, We wrestle against principalities and powers, &c. 2. So apt are men to dream of the way to heaven as easy, and to trouble themselves but little for attaining to it, Matth. 7. 21. that nothing less is required to make us shake off security, and mind the work of walking to heaven in earnest, than to set before us all those dreadful dangers, insuperable difficulties, and terrible opposition, which of necessity we are to meet with in our way to it; for, that they may be excited to shake off laziness and be serious in this work, he seeth it necessary to set before them what dreadful enemies they had to fight against, as appeareth from the causal particle for, which coupleth this verse with the former; Put on the whole armor of God,—for we wrestle against principalities and powers. 3. The malice of Satan, our spiritual adversary, is bent, not only against the Saints in general, but also against everyone in particular, each of whom he setteth upon, with so much fury, force and eagerness, as if he had none to deal with but one alone: for, the Christians conflict with Satan, is here called a wrestling, which is a close combat betwixt two, hand to hand; and the original word signifieth such a strife as maketh the body shake again; We wrestle, saith he. 4. Every Saint and real Believer is this one, whom Satan so assaulteth: he forbeareth none, but setteth upon all; the strongest are not a terror to him, nor yet the meanest are so far undervalued by him, as not to think them worthy of his wrath; and therefore all must fight and wrestle: for, the Apostle of purpose changeth the pronoun ye, in the former verse, into we in this, to show that neither he nor any other was exempted from wrestling; We wrestle, saith he. 5. No place, no inward case, or outward condition wherein a Christian doth fall, can give him ease from, or a safe peace with, this restless adversary: his greatest safety is to be wrestling daily and without intermission; for, he saith not, we did wrestle, or shall wrestle, but in the present time, we wrestle: which implieth a continued action. 6. Devils and damned evil spirits, are a more terrible and dangerous party to wrestle with than any bodily or human power; yea, though all the skill, courage, valor, strength, which over was amongst men, were united and placed in one, This dreadful adversary, (for strength, for craft, for unwearied diligence, for unpeaceablnesse of spirit against his party, for his malice, not so much against our body and outward estate, as against our choicest part, even the immortal soul; for his courage to assault, his nimbleness to pursue, his immortal nature, that he never dieth) goeth far beyond the most terrible of men, yea, and all men: for, he extenuateth the power and terror of flesh and blood, being compared with Satan's making the latter far more terrible than the former, while he saith, we wrestle not with flesh and blood, but with principalities and powers. 7. As men in tempting us to sin directly or indirectly, are subservient to Satan, and in that respect acted by him, Matth. 16. 23. So, our surest way to guard against all such temptations, is to look at Satan as our chief party, who maketh use of man one way or other, to promove his soul-ruining designs, and upon our ceding to the temptation, as a giving place to the devil, Eph. 4. 27. for, while he saith, we wrestle not with flesh and blood, but with principalities and powers, he would have them to look at Satan as their chief adversary, even when they are tempted by men. 8. It is Satan's constant work, not only to sin against the Lord himself; but to incite and tempt others to do the like, and envy and hinder that happiness unto others which he hath irrecoverably fallen-from himself: and therefore such as are most active to entice others to sin and wickedness, do resemble Satan most, and are to be looked upon, not as men, but incarnate devils. It is their fathers work they do, and his lusts they fulfill, Joh. 8. 44. for, he maketh it Satan's work to wrestle with the Saints and make them sin against the Lord; We wrestle with principalities and powers. 9. As there is not only one but many devils feighting under one head and chief, Matth. 25. -41. So all of them are engaged in this spiritual warfare against the Saints; and therefore none of Christ's soldiers should dream of ease, there being a sufficient number of enemies to engage all: yea, sometimes many devils do set upon one man at once, Mark 5. 9. for, all the stiles here given to Satan, are in the plural number, to show that they are a numerous enemy; Principalities, powers, rulers, wickednesses. 10. The people of God ought not to extenuate or undervalue the force and power of their adverse party in this spiritual conflict; but look upon them in their outmost strength, most numerous multitude, greatest activity, and in whatsoever may make them terrible: and this, not to weaken their own hands; but to awake them from their security, and to chase them to their strength: for, in order to this end, Paul holdeth out their enemy Satan in his most dreadful colors; Principalities, powers, rulers of the darkness of this world, spiritual wickednesses. 11. Though Angels by their fall, have loosed much, even all their moral goodness, Joh. 8. 44. yet their essence and natural being doth remain, yea, and such properties as do naturally flow from such an excellent being, as strength and ability to do, at God's permission, whatsoever is not above the course of nature, (See upon chap. 2. ver. 2. doct. 8.) for which cause they are here called powers, yea. and what through God's permission, their own usurpation, and the voluntary subjection of wicked men unto them, they exercise a prince-like authority over the children of disobedience: for, therefore are they called principalities and rulers. 12. Whatever prince-like authority Satan hath in the world, and whatever be his might and power to back his authority and make it dreadful, he employeth it all for carrying on this war against the Saints; his kingly power over wicked men is made use of for stirring them up sometimes to entice, Gen. 39. 7. sometimes to constrain the truly godly to sin against the Lord, Dan. 3. 2, &c, His power and might, whereby through God's permission, he doth raise up storms, commove the elements, destroy cattle, smite the bodies of men with diverse diseases,, is all employed for this to make men, and especially good men, break out in someone or other sinful carriage, Job 1. 11. with 14. and 2. 5. with 7. for, while the Apostle designeth our adversary by stiles of principalities and powers, he showeth whatever authority or power Satan hath, is employed by him for carrying on the war. 13. This prince-like authority and rule which Satan exerceth, is not absolute and illimitted, but hath its own bounds appointed for it by God. As, first, his principality and rule is only in this world, but not in that which is to come, no not over the wicked, in whom he now ruleth, but there he and they both shall remain forever close prisoners in hell, Matth. 25. 41. for, Christ is still to rule as Mediator and Lord Deputy under the Father, until He put down all rule, authority and power, and consequently Satan's among the rest, 1 Cor. 15. 24. Hence it is they are called rulers of this world, that is, now, and not hereafter. Next, his principality is limited only to those who are in their unrenewed state of darkness, sin and ignorance of God. He may indeed exerce a tyrannical power over the Regenerate, but no princely authority, unto which they give unwilling obedience, there being still in such, a party for God, 1 Joh. 3. 9. which in one degree or other opposeth itself, at least doth not consent to Satan's usurpation, Rom. 7. 19. Gal. 5. 17. for, he confineth their rule to darkness, that is, those who are in a state of sin and ignorance; rulers of the darkness. 14. Though Satan cannot so far prevail over the renewed man as to rule in him; yet, he ceaseth not to assault him, if it were but to vex him, Rom. 7. 24. yea, and he may so far prevail with his assaults by drawing him on to some particular gross acts of sin, 2 Sam. 11. 4. and thereby to dishonor God, 2 Sam. 12. 14. and to mar his own peace, Psal. 32. 3, 4. as that the best of men have need to stand upon their guard against him: for, though the Apostle doth limit his principality and rule to unrenewed men, yet he maketh even that, an argument, why he himself and all the converted Ephesians were to stand to their arms against him: which implieth, that at least he would assault them; yea, and might in part prevail against them: for we wrestle against the rulers of the darkness of this world. 15. Natural excellency, greatness and dignity, are very consistent and often-times found to be stained with the greatest moral deformity; yea, and most excellent creatures, when they degenerate to wickedness, do usually prove most perverse: for, those glorious creatures, whom he presently called principalities and powers, having fallen from God, became not only wicked, but wickedness itself in the abstract; Against spiritual wickedness. 16. So base, so shameful, so defiling a thing is sin, that it putteth a stain, a blot, a note of ignominy, upon the greatest of created excellencies, if once it get place; yea, the moe, and more choice excellencies that God hath adorned any person with, he proveth the more loathsome and abominable to God, when he giveth loose reigns to wickedness for, those princely excellent creatures, by reason of their sin, are branded with this ignominious style, they are spiritual wickedness. 17. It addeth much to the Christian soldier his disadvantage in this spiritual conflict, that his grand and dreadful enemy, the devil, is of a spiritual and immaterial substance: for, being a spirit, he is of vast understanding, and able to take up our natural inclination, and what temptation will be most prevalent with us, Joh. 12. 6. with Mark 14. 11. he is invisible both in his nature and approaches; he oft doth reach a deadly blow before we know it is he, 2 Sam. 15. 11. he penetrateth all material substance, and cannot be keeped out by locked doors; yea, the external senses being closed, he worketh upon the inward fancy and imagination, Mica. 2. 1. he is unwearied in his motions, and never ceaseth to pursue his design, notwithstanding of growing difficulties and multiplied repulses, Gen. 39. 7. with 10. 12. he hath a singular dexterity in driving us on to act spiritual sins, that is, either inward sins of the heart, or sins that are conversant, not about carnal passions and fleshly lusts, but spiritual objects, such as spiritual pride, error, unbelief, &c. these being more like to his own spiritual substance: for, he setteth him forth in his spiritual nature, to make him more dreadful, as also (according to the judgment of some Interpreters) to hint at the kind of those temptations, which with greatest dexterity and vigor he assaulteth the Saints with most, even to spiritual sins, against spiritual wickedness, or the spirituals of wickedness, as it is in the original. 18. The malice of Satan doth bend itself against the Christian soldier, not so much in his temporal and worldly, as in his spiritual and heavenly concernments; and whatever he doth to the Christian's hurt and prejudice in the former, it is that he may hereby reach him a blow in the latter, Job 1. 11. for, Paul doth show the matter about which the quarrel is betwixt Satan and us, to be things heavenly, not earthly; in high places, better, because of heavenly things. 19. No worldly concernment or hazard, ought to go so near us, as that which concerneth the eternal good and salvation of our souls, the hazard of losing those concernments will startle a Christian soldier much, as knowing it can profit him nothing to gain the whole world, if he lose his soul: for, to make them take the alarm with greater speed, he showeth it was not things earthly, but heavenly, which Satan intended to spoil them of; For we wrestle—for heavenly things, Therefore put on the whole armor of God, as it is, ver. 11.

Vers. 13. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all to stand.

HE doth here first repeat the former exhortation with some small variation, as a conclusion following upon the former reason, while he commandeth them to take unto them this whole armor, and for the end formerly mentioned, even that they might be able to withstand and resist the enemy, as it were, face to face, foot to foot, hand to hand, and this chiefly in the evil day; whereby is meaned not only the whole time of our life, which is full of temptations, and therefore in that respect, evil, but also and chiefly some circumstantiat time wherein temptations were to abound, chiefly the time of death, not excluding, but rather probably including that time which was foretold by Paul himself, Acts 20. 29, 30. Next, he enlargeth this end, which was to be attained by their putting on, and making use of their armor, not only to their withstanding at the first onset, and during the time of the fight; but also to their standing after the victory, and after they have done all, or overcome all: where by standing, as it is distinguished from withstanding, presently mentioned, must be meaned the posture not of a soldier, but of a conqueror, who useth to stand when the conquered are thrown upon the ground, Psal. 20. 8. Hence Learn, 1. The dreadful opposition which the Christian soldier must meet with in the way to heaven, should not discourage or make him heartless, but only incite him to shake off security and laziness, and to prepare himself for the day of battle: for, from what he hath said, ver. 12. of their terrible adversaries, he inferreth here, wherefore take unto you the whole armor. 2. As our serious fore-casting and thinking upon, together with our preparing ourselves accordingly for, this Christian conflict, is a necessary duty; So, such is our love to carnal ease and security, Prov. 6. 9. 10. that we are not easily excited to this duty; one alarm will not do it: for, therefore doth he give them a second, almost in the same words; wherefore take unto you the whole armor of God. 3. The graces of God's Spirit, by which the soul is completely armed for this spiritual conflict, are not of our own making or procuring, but being made to our hand by God, we have them for the taking: for, he calleth them the whole armor of God, and biddeth the Ephesians only take them; take unto you the whole armor of God. 4. As this spiritual armor, or the saving graces of God's Spirit, being once put on, may, though not altogether, 1 Joh. 3. 9. yet in a great part, be wrung or wyled from us by the power and sleight of Satan, our dreadful adversary, So we are not in that case to quit the field, and yield the cause: but by renewing our faith, repentance and former diligence in the use of means, Rev. 2. 5. to take them to us again. Neither are they ever so far lost, but they may be recovered, our great General being always at hand to renew our strength, to make us mount up and not be weary, Isai. 40. 29—. 31. for, the word rendered, take unto you, signifieth to take again, or recover that which we have lost or let go. 5. As our spiritual adversaries in this Christian conflict are most fierce pursuers, when ever we give them ground; so we are not to expect any truce or quarter from them, but must stand to it, and fight it out, placing all our safety in a courageous resistance, avowed defyance, and none at all in base running, or cowardly ceding, or politick compliance: for, the Apostle will have all their thoughts taken up how to withstand, which implieth a furious charge and fierce pursuit upon the part of enemies, and an avowed defyance with courageous resistance upon ours: that we may be able to withstand. 6. What ever be the terror, and strength of our spiritual adversaries, and the weakness and inability of men, destitute of the saving graces of God's Spirit, to resist the meanest of Satan's onsets, 2 Tim. 2.—26. yet of such excellent virtue is this whole armor of God, or those Christian graces wrought in us by the Spirit of God, that when the soul is once endued with them, and attaineth to the dexterous use and exercise of them, the weakest of saints, will be enabled to receive, without losing ground, the most furious of Satan's assaults: for, it is promised unto them all, even the meanest of them, if they will put on the whole armor of God, they shall be able to withstand. 7. As there are some evil days by reason of temptations and trouble, awaiting Christians, and some of those unavoidable by any, namely the day of death, Heb. 9. 27. So, we ought to be fore-arming and preparing for such days before they come, and with Christian courage resist those violent temptations arising from them when they come, as knowing we are chiefly then called and singled out to give proof of the reality of God's grace in us, Eph. 5. 16. for, he forewarneth of an ill day approaching, and will have them to arm themselves before it come; Take to you the whole armor— and to withstand in the evil day. 8. There can no such evil day befall a Christian, but through help of this spiritual armor, and the kindly exercise of saving graces, he may ride out the storm, and arrive with safety at the wished harbor when it is over and gone, chiefly if trial and trouble find him ready armed, and at his duty: for, if they will take to them beforehand this armor of God, he promiseth they shall be able to withstand in the evil day. 9. It is a singular encouragement to the Christian soldier, that the time of his hottest conflict with afflictions, temptations, and the devil their leader, lasteth not long; it is but a day, an hour, Rev. 3. 10. a short season, 1 Pet. 1. 6. yea, but a moment, compared with eternity, 2 Cor. 4. 17. for, in order to their encouragement, he calleth the time of their feighting but a day; To withstand in the evil day. 10. The Christian soldier in this spiritual warfare, will meet with many assaults before he obtain a complete victory, there must be variety of conflicts, exercises and temptations, so that usually his coming out of one, is but an entrance into another: the malice of the adversary is insatiable, his hopes are never quite gone, but what he misseth at one time and one assault, he hopeth to acquire at another, Job 2. 4, 5. for, he saith they must first do all, or overcome all: which implieth there are many things to be overcome before they stand as conquerors. 11. It is not enough that the Christian soldier doth once engage in this spiritual warfare, and carry himself, courageously in withstanding some few of Satan's assaults, and afterwards fall back, and lay down his arms; but he must of necessity endure to the end, and until he receive the very last of Satan's assaults and overcome them all, if so he expect to stand as conqueror after the feight: for, saith he, and having done or overcome, not only some few assaults, but all; To stand. 12. It is only this armor of God, those saving graces of His Spirit, and no common gifts or fair flourishes of temporaries and hypocrites, which will enable a Christian to feight all the battles that must be stricken before the complete victory: for, only if they take this armor, he showeth they shall do, or overcome all. 13. How many soever the Christian's conflicts be, yet if he take unto him, and use this armor aright, he shall come through all, and stand victorious after all. Christ our general, in whose victory we have interest, hath overcome all, Joh. 16. 33. He is engaged in this battle, and feighteth with us, Philip. 4. 13. yea, and prayeth for us, Luke 22. 32. Besides, none can pluck the Believer out of His hand, because the Father and He is stronger than they, Joh. 10. 29. and consequently, the field cannot be lost, the feighting soldier must one day be a triumphing conqueror: for, upon their taking to them this armor, it is promised, that having done all, they shall stand, to wit, as conquerors.

Vers. 14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness.

THe Apostle, in the second branch of this second part of the Chapter, (having again exhorted them to stand to it as valorous soldiers by carrying themselves watchfully and orderly in all the duties of their general and particular station) giveth an inventour of the several pieces of this armor, both offensive and defensive, exhorting the Christian soldier to put on, and make use of, each of them; and reckoneth forth all the pieces of complete bodily armor wherewith soldiers used of old to arm their bodies from head to foot, and assigneth someone or other of the graces of God's Spirit, answerable to everyone of those, for arming the spirit.

Concerning which, know, 1. in general, that there is no piece of armor here fitted for the back parts, because there is no escaping by flight in this spiritual warfare, I am. 4. 7. Heb. 10. 38. Secondly, that we must not so precisly distinguish the several pieces, as to think that one may not serve for the use of another: for, faith which answereth to the shield here, (See ver. 16) is called the breast-plate, 1 Thess. 5. 8. And yet, thirdly, as shall be made clear in the particulars, there is some resemblance between every grace, and that piece of the bodily armor, to which it is here compared.

In this verse, are two pieces of this armor, the first is truth: not the truth of doctrine, which is included under the sword of the Spirit, the Word of God; but the grace of truth, or sincerity, whereby a man endeavoreth to be that really, both unto God and man, for which he giveth himself out, 1 Joh. 3. 18. and giveth himself out for that to both, for which the word of truth doth call upon him, Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth, Psal. 51. 6. Joh. 4. 24. Now, he biddeth them have their loins girt about with this grace; and so showeth, it doth answer that piece of the bodily armor which was called the girdle, and was a broad belt, wherewith soldiers were girt about the middle, and did serve both for ornament, as being set with drops of brass or silver, and hiding the gap and want between the other pieces of the armor in that place; and also for safety and defense, as keeping all the rest of the armor fast, guarding the belly and strengthening the loins. In like manner, this grace of sincerity, is the Christians ornament, Job. 1. 47. covereth many other wants, Gen. 20. 6. is a necessary ingredient in all other graces, without which they are but counterfeit shadows, Prov. 15. 8. and addeth strength and courage to the heart in the day of sore trial, Job 27. 5, 6. The second piece of armor is righteousness: not the imputed righteousness of Christ, which seemeth to be included under the buckler of faith; but the inherent righteousness of an holy conversation, whereby we are inclined, and do accordingly endeavor, to give both to God and man their due and right, Acts 24. 16. according to both the Tables of the Commands, Luke 1. 6. and it answereth that piece of the bodily armor, which was called the breast-plate, whereby the breast and vital parts therein contained were secured: In like manner, this grace of righteousness doth guard the vital parts of the soul, and that wherein the life of a Christian doth consist, to wit, the root and seed of inherent grace in the heart, 2 Pet. 1. 10. and the faith of his interest in God: for, righteous walking is an evidence of interest, 1 Joh. 2, 3. Hence Learn, 1. None shall after death stand as victorious over all their spiritual enemies, but such as here do stand as soldiers in a military posture. They must stand as watchmen, Hab. 2. 1. to observe and take up their enemies motions and approaches, 1 Pet. 5. 8. and they must stand as fighters, to resist and withstand all his furious assaults, 1 Pet. 5. 9. otherwise, they shall never stand as conquerors: for, having spoken (ver. 13.) of their standing as conquerors at death, he exhorteth them in order to their standing, that they would here stand as soldiers; Stand therefore. 2. Assurance, and certainty of through bearing and victory over all our spiritual adversaries, is so far from being in its own nature a pillow to foster security and carnal ease, that it addeth courage and spirit to those who have it, and rendereth them so much the more watchful, active and diligent: yea, and nothing weakeneth more the hands of a Christian soldier, than diffidence and distrust of success: for, from what he promised, ver. 13. that they should stand as conquerors, he encourageth them here to stand in the conflict; Stand therefore. 3. Whenever a man doth engage to fight under Christ's banner, and betaketh himself to his military posture, he may expect a present charge, and to be set upon without delay by his spiritual adversaries: for, no sooner doth he bid them stand, but with the same breath he commandeth them to put on their armor, and be in readiness to receive a present assault; Stand therefore, having your loins girt about. 4. The Spirit of God, speaking in Scripture, doth usually set out most heavenly and spiritual purposes, by similitudes taken from things earthly, and such as do occur in our ordinary employments, hereby teaching us so to converse among, and look upon things earthly, as to gather some spiritual lessons from them: for, the Apostle doth here resemble every piece of the soldiers armor, to some answerable Christian grace; Having your loins girt about with truth. 5. The grace of truth and sincerity, is a necessary piece of the Christians armor, without the which we cannot choose but be exposed and laid open to several deadly blows, and dangerous temptations from our spiritual adversary; without sincerity we are easily driven to dissemble both with God, (Psal. 78. 36, 37.) and man, Psal. 55. 21. to go about choicest duties for base and by-ends, Math. 6. 2. Phil. 1. 16. to curtell our obedience, astricting it to some commanded duties only, neglecting others, Mark 6. 17. with 20. yea, and to despare of mercy, or of doing better in time coming, when Satan shall accuse and challenge us for our base hypocrisy in time by past, to which he himself did tempt us, Matth. 27. 4, 5. for, the Apostle commandeth the Christian soldier to arm himself with truth and sincerity: Having your loins girt about with truth. 6. Though Satan's chief arms, whereby he fighteth in this spiritual conflict, are deceitful wiles and subtle snares, (See ver. 11.) yet, the Christian soldier must not endeavor to overcome him with his own weapons, but ought to be sincere and straight; he must not lie, no not for God, Job 13. 7, 8. neither think to out-wit his adversary by yielding a little, and falling back one step, of purpose to advance two for it, or to capitulate with him by yielding to one sin at one time, upon condition to give way unto none other, or not to the same afterwards, which, at the best, is to do evil, that good may come, which is condemned, Rom. 3. -8. and is inconsistent with true sincerity and plain dealing, which is here enjoined to the Christian soldier; Having your loins girt about with truth. 7. The grace of righteousness, or an honest fixed purpose and earnest endeavor to obey God in all His commands, is another necessary piece of a Christians armor, without which we are exposed and laid open to several deadly blows and dangerous temptations from our spiritual adversary, even such as question our interest in God, and brangle our peace with Him, Isa. 32. 17. without this purpose and endeavor, we are easily driven to break all, or any of God's commands, Prov. 11. 5. and 13. 6. and more particularly, to take a sinful course for our own vindication under unjust reproaches, Isa. 51. 7. to distrust the providence of God, under straits, Gen. 30. 33. and to make a foul retreat in the day of trial, Prov. 28. 1. for, the Apostle commandeth the Christian soldier to arm himself with righteousness; And having the breast-plate of righteousness. 8. It is not enough for a Christian soldier to propose unto himself a good and approved end, and to be sincere and straight in aiming at the end proposed; but he must make use of good and approved means, consisting in conscientious practice of all commanded duties, both to God and man: for, with sincerity and truth, which relateth chiefly to the scope and end proposed in our actions, he enjoineth the practice of righteousness, which giveth to both God and man their right and due.

Vers. 15. And your feet shod with the preparation of the gospel of peace.

THe third piece of armor here enjoined to be put on, is, the preparation of the Gospel of peace, that is, a prepared and resolute frame of heart to go through our Christian course with cheerfulness and patience, notwithstanding of all the difficulties of the way (for, the word rendered preparation, is used elsewhere for such firmness of resolution, Acts 21. 13.) which resolute frame of heart, is wrought and begotten by the Doctrine of the Gospel, in so far as it is the mean of making peace and friendship between God and sinners: and therefore is this piece of armor called the preparation of the Gospel of peace. Now, he biddeth them have their feet shod with this preparation; and thereby showeth it doth answer that part of the bodily armor which is called the leg or foot-harness, which did serve to defend the legs and feet of soldiers against cold, thorns, stones, and other roughness of the way. In like manner, this prepared resolute frame of heart to charge through all difficulties, doth not only guard the soul against the pollution of filthy temptations which it doth meet with in the way, Psal. 119. 105▪ but also engageth the Christian soldier to go through all the crosses, hardships and difficulties of the way with courage and cheerfulness. Doct. 1. The Christian soldier is so to stand in the fight, as that he be also daily advancing and marching forwards in his way towards heaven. His duty is both to stand and to advance at once in several respects: he is to withstand and stand against his spiritual adversary; and yet to advance and make progress towards Christ, perfection in grace, and his journeys end: yea, and the more firmly he stand against the one, he advanceth with greater speed towards the other: for, the Apostle, having exhorted them to stand, ver. 14-. he insinuateth here, that they must be also advancing, while he biddeth them put on the foot or leg-harness of resolution: which piece of armor was useful for soldiers chiefly when they were upon their march; And your feet shod. 2. The way wherein the Christian soldier is to march and advance towards heaven, is not plain and smooth, or free from trouble and hazard, but beset with temptations and afflictions, as with so many sharp stones, piercing briers and thorns, which make a way impassible to bare-footed travellers; for, there was no need of the foot-harness, to which he here alludeth, but in such a way; And your feet shod. 3. The Christian soldier therefore must arm himself with a firm and well grounded resolution and purpose of heart, to charge through all difficulties, how dear soever it may cost him; this being another necessary piece of the Christians armor, without the which we are exposed and laid open to several deadly blows and dangerous temptations from our spiritual adversary, even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yield unto, to wit▪ impatience, Gen. 30. 1. repining against the Lord, Jonah 4. 9. a spirit of revenge against instruments, 2 Sam. 16. 9. fainting in duty, Heb. 12. 12. closing with sinful means for attaining an outgate, 1 Sam. 28. 7. despare of an outgate, 1 Sam. 27. 1, questioning an interest in God because of the cross, Juag. 6. 13. and such like: for, the Apostle commandeth the Christian soldier to arm himself with such a prepared and resolute frame of heart; And your feet shod with the preparation. 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and temptations, but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us, all our other resolutions will be at length outwearied and broken by continual crosses and hardships, Isa. 40. 30. but the Christian, who is armed with this, endureth to the end, as knowing God is his friend, Psal. 23. 4. there is not wrath in his cup, Isa. 53. 5. his wearisome journey will at last have an happy close, Heb. 4. 9. for, the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God, while he calleth it the preparation of the Gospel of peace. 5. The Gospel is only that Doctrine which bringeth peace between God and rebels, the Law indeed discovereth the feed, Rom. 3. -20. but the Gospel doth not only show, that peace and friendship may be had, Luke 2. 14. but also the terms upon which it is obtained, Rom. 5. 1. yea, and by means of the preaching thereof, the Lord doth work us up to embrace these terms, Rom. 10. 14, 15, 17. for, he ascribeth the making up of our peace with God to the Gospel, while he calleth it the Gospel of peace. 6. Where the Gospel is blessed of God, for making up of friendship and peace, it will be attended in all to whom it is so blessed, with a firm and steadfast resolution to follow God in the way of duty, notwithstanding of all difficulties and hardships: for, he maketh their putting on this prepared frame of heart, to be the native result of peace made with God by means of the Gospel, while he saith, Having your feet shod with the preparation of the Gospel of peace.

Vers. 16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

THe fourth piece of armor, the putting-on and use-making whereof, is recommended to them above all the rest, is the grace of faith, by which we believe the truth of God's Word in general, Act. 24. 14. and in a special manner do receive (Joh. 1. 12.) and rest upon Christ (Isa. 26. 3.) for grace here, (Philip. 4. 13.) and glory hereafter, 1 Tim. 1. -16. as He is offered in the Gospel, Gal. 2. 16. And it answereth that part of the bodily armor, called the shield, which was a broad and large piece, made of some strong metal, and, being made use of by a skillful hand, did defend the whole body, supply the weakness of any other part of the armor, and guard against all sort of strokes from the enemy. In like manner, faith is a grace of so large extent that it reacheth help to the soul in all its several cases, Habak. 2. -4. it strengtheneth and supplieth the inlacks of all other graces, Act. 15. -9. yea, and guardeth against temptations of all sorts, Mark 9. 23. but more particularly, as the Apostle doth here express, it quencheth these o • Satan, that wicked one his temptations, which are called fiery darts, that is, violent and piercing temptations, whereby the soul is inflamed with a vehement heat, whether of boiling lusts, or raging dispair: and faith doth not only repel some of those temptations before they seize upon the soul; but also quench and extinguish that heat, pain and horror which boileth in the soul, being wounded by these: All which the grace of faith effectuateth, not by its own strength or force, but through the virtue of Christ whom it doth apprehend, whose power and merit, employed by faith, doth allay and quench all that heat, whether of inflaming lusts, or of boiling impatience, horror and dispair, which those temptations do kindle in the heart wherein they light • nd are entertained. Hence Learn, 1. Though the Lord's Ministers ought to make known unto His People the whole counsel of God, Act. 20. 27. there being no truth revealed in Scripture, the knowledge whereof is not useful either for the being or well-being, for the necessary food or ornament of a Christian, 2 Tim. 3. 16, 17. yet they are most to inculcate and press upon people's consciences the knowledge and practice of most necessary and weighty truths, chiefly those which are fundamental and of daily use and practice: for, the Apostle, in pressing the use of the spiritual armor, doth wisely recommend one piece, of special and daily use, above all the rest, while he saith, Above all, taking the shield of faith. 2. The grace of faith is another necessary piece of a Christians armor, without the which we are destitute of Christ's imputed righteousness, Philip. 3. 9. and so exposed to the dint of sin-pursuing justice, Joh. 3. -36. and to all the bitter accusations and challenges of the devil our adversary, Rom. 8. 33. We are destitute also of Christ's covenanted strength, which is communicated and engaged for our through-bearing in all our spiritual conflicts only when it is laid hold upon by an act of faith, Joh. 15. 4, 5. and consequently, without the exercise of that grace, we are exposed as a prey to every temptation, and especially to Satan's fiery darts, here spoken of in the text, seeing in that case we have no strength to resist them but our own, which indeed is none, Joh. 15.—5. for, the Apostle commandeth the Christian soldier to arm himself with this grace; Above all taking the shield of faith. 3. This grace of faith is the most excellent and necessary piece of all the Christians armor, in so far as faith (though weak and imperfect in itself, Luke 17. 5. yet) laying hold on the promise, it engageth the almighty power of God and Christ to be for us, Matth. 15. 28. it giveth life, being and vigor to the other pieces of this armor, even to all the sanctifying graces of God's Spirit, Acts 15. 9. 1 Tim. 1. 5. it maketh up all imperfections by covering them with Christ's most perfect righteousness, Philip. 3. 9. and so defendeth them against the furious or subtle assaults of Satan, whereby he endeavoreth to make us question their reality, and throw them away as counterfeit, hypocritical and useless, Lam. 3. 18. it bringeth a fresh supply of strength to the rest from Jesus Christ when they are weakened, wounded, and almost rendered unprofitable, Isa. 40. 31. yea, it alone doth sometimes keep the Believer from total fainting and quitting all, when the rest are shattered, brangled, disappear, and for the time are useless, Job 13. 15. for, the Apostle recommendeth this piece above all the rest, while he saith, Above all, take the shield of faith. 4. As Satan's great design is to wrest and wring this piece of our armor from us, and that because of its excellency and usefulness, yea, and often doth prevail to mar our use-making of it; So it would be our chiefest care to keep this grace of faith in daily exercise, and without delay to return to the exercise of it, when we have fallen from it: for, the word, rendered taking, signifieth to take again that which we have lost or let go; Above all, taking the shield of faith. 5. It is the Christian's duty to study the excellency and usefulness of any grace, and especially of faith, that thereby he may be incited to seek after it, and to make use of it; we must first put a price upon grace, before we be at any pains for it: for, that he may incite them to make use of faith, he informeth them of its excellency and usefulness, while he saith, wherewith ye shall be able to quench all the fiery darts. 6. Though the devils and fallen angels be many, (See ver. 12.) yet so united are they in wickedness and in carrying-on their woeful work under one chief head and prince, Matth. 12. 24, 26. as if they were but only one: for, therefore doth he speak of the devil as of one; the fiery darts of the wicked. 7. As Satan, that wicked one, his great work and business is to draw and drive others to sin and wickedness; So, he hath several sorts of temptations which he maketh use of for that end, according to the diversity of sins to which he tempteth, and the different tempers and dispositions of those whom he tempteth: he hath not only subtle wiles and strategems, spoken of, ver. 11. but also fiery darts, whether of violent boiling lusts, or raging despair, which he throweth afar off, and indiscernably with great force and violence, wherein they resemble darts; All the fiery darts of the wicked. 8. Among all the temptations which Satan maketh use of to carryon his woeful work, his fiery darts are most hard to be resisted, and, where given way to, most dangerous, in so far as they give a double hurt and damage, even as material fiery darts do both wound and burn; so those temptations being entertained, do not only defile the soul with guilt, but also disturb and disquiet it with their force and violence, Hos. 7. 4. or, vex, perplex and put it to pain with that anxiety and horror which they breed in it, Gen. 4. 13. for, he commendeth faith above all the rest, from its quenching those temptations, which implieth, that they are both hardly resistible, and most dangerous; wherewith ye shall be able to quench all the fiery darts of the wicked. 9. The grace of faith, though never so well exercised, cannot hinder Satan to throw those fiery piercing temptations, nor yet doth it always repel them, but sometimes they pierce even the Believers soul, where, finding suitable fuel, they raise a burning flame, and make great vastation and havoc: for, while he saith, faith doth quench them, it is implied, they will be sometimes boiling and burning within; ye shall be able to quench all the fiery darts. 10. The grace of faith not only supplieth the place of armor to ward off blows; but is also medicinal to cure those dangerous wounds, which the soul receiveth in this spiritual conflict through the prevalency of temptations, and the negligent use-making of our other graces, it is both defending and healing armor: for, thereby we are able to quench all the fiery darts of the wicked. 11. There is no spiritual disease or wound so desperate, no sin so prevalent in the soul, but the grace of faith, rightly made use of in laying hold on the merit and virtue of Christ's death, is sufficient to cure it and destroy it; yea, and to cure not only one disease, but many: for, he attributeth a virtue to it, to quench fiery darts; and all the fiery darts of the wicked.

Verse 17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

IN this verse are contained the fifth and sixth pieces of the spiritual armor which he will have them to take and make use of. The fifth is salvation, or the hope of salvation, the 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 armor 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 soldier of dreadful appearance unto his enemies. In like manner this grace of well-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 armor is the written Word of God, which answereth that part of the bodily armor called the sword, whereby the soldier 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 soldier, hath somewhat in it to ward off the blow of every temptation, 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, whereby 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 strokes from manifold temptations upon all hands: for, what need of an helmet, if there be not appearance of blows? and take the helmet of salvation. 3. A well-grounded hope of salvation, according to the promise, is another necessary piece of the Christians armor, without the which he is deprived of one strong motive and encouragement to the work of sanctification in general, 1 Joh. 3. 3. exposed and laid open to several deadly blows and dangerous temptations 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 despair, 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 terrors, Prov. 14. 32. for, the Apostle commandeth the Christian soldier 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 temptations, Rom. 5. 5—. yet it is the Christian soldier'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 show their hope should be as much fixed as if they had salvation itself already in possession; and take the helmet of salvation. 5. The Christian soldier is not always and only to be upon the defending hand, nor to think it enough to keep his sinful evils from prevailing further and growing stronger: but he must also endeavor to pursue them, weaken them, and not to think himself exonered until he fully subdue them: for, the Spirit of God enjoineth the Christian soldier to make use, not only of defensive armor 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 Lord's written Word, together with a dexterous usemaking of it, is another necessary piece of the Christian his armor, without the which he cannot choose but he exposed to several dangerous blows and deadly temptations, seeing 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 timeous calling to mind of a word in Scripture, forbidding and threatening such an evil, pressing the practice of such a duty, and speaking encouragement and comfort to the soul exercised with such a cross, is often blessed of God, to break the strength of the temptation 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 soldier 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 virtue and power of God's Spirit, which enliveneth the Word, and maketh it effectual; So it is only the Word of God, and no human inventions, or magical charms, with which the Spirit of God doth join 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 always 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 armor, or rather a duty, the practicing whereof is enjoined by God as a mean for obtaining all those forementioned pieces of the spiritual armor from Him, together with the right use-making of them against the enemy, and the Lord's successful 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 thankful acknowledgement of His mercies, Philip. 4. 6. Which duty is enjoined, not simply, but with six necessary qualifications, the opening up whereof, doth serve for so many doctrines. As, 1. we must pray always, which is not to be understood as if we were to do nothing else but pray; but the phrase implieth frequency in this duty, and at all times, when opportunity offers, (the original word will bear so much) together with an endeavor to keep our hearts daily in a praying temper, that when God offereth occasion, we may not want a suitable 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 judgments 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 joined 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, until it be granted, 2 Cor. 12. 8. a seeming repulse or denial, making us more vehement, Luke 18. 5. Matth. 15. 22. &c. Lastly, it must be extended unto others besides ourselves, 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 soldier doth never receive so much from God, while he is upon earth, as to stand in need of no more; he needeth always 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 always some new discoveries made, 2 Cor. 12. 7. with 9. for, notwithstanding of this complete armor given them by God, he will have them yet to be always praying and seeking more; praying always, saith he. 2. This whole and complete armor of God can do no good to the Christian soldier, either to defend himself, or to offend his adversary, without the Lord's special assistance, and concurrence, 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 armor, to make their recourse to God by prayer for obtaining His special assistance to improve it aright; praying always. 3. The exercise of prayer is most necessary to be made conscience of by the Christian soldier, as that, by which he obtaineth all his other armor 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 armor 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, Satan's assaults and temptations are either keeped off, and diverted, so that the other armor getteth not much a do, Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted; and the other armor, the several graces of God's Spirit, made thereby temptation-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 soldier needeth, either before, after, or in time of fight, and never returneth empty without an answer, Joh. 16, 23, for, he enjoineth the exercise of prayer as most necessary to the Christian soldier; praying always. 4. As the Christian soldier 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 God's fullness and willingness to supply all his wants; for, he should be praying always, and therefore always sensible of his need to pray, and confident of God's readiness to answer, I am. 1. 6. As there are several 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 public or Church-prayers, 1 Tim. 2. 1. others private or Family-prayer, Acts 10. 1, 2, 3. and others secret, as Closet-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 several sorts of prayer, enjoineth 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 hurtful, 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 judgments: Now, the Apostle enjoineth them to use both those; With all prayer and supplication, saith he. 7. However there be more intense affection, and fervency of spirit, together with more assistance from the Spirit of God required in some sort of prayers, to wit, extraordinary, (Joel 2. 12. to 18.) than in others; yet all our prayers, even those which are ordinary, sudden and ejaculatory, ought to be joined with some measure of spiritual fervency 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 watchfulness, 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, watchful and importunate we are in praying for ourselves, 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 enjoined 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 mystery 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 public preaching, together with courage and boldness 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 mystery. 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 Lord's people ought chiefly to mind those in their prayers who are most instrumental in the work of God; So it is the duty of Christians, to be seeking the mutual help of one another's prayers, and for this end to acquaint one another with their pressing wants and necessities, I am. 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 special manner who was their Minister, and an eminent instrument in the Lord's 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 ministerial charge, and so much sensible, that to be fitted for the employments 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 express his conceptions unto others pertinently, plainly and takingly, without which his other abilities can avail but little to inform the judgments, 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 actual 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 useless: 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 actual 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 faithful boldness to deliver his message, without base fear or partiality, joined 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 boldness, 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 sinful loathsomeness to intrust the Lord with the event or personal hazards which may follow upon their faithful boldness, Exod. 4. 10, 13. that there is need of special 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 loss 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 excellency, worth and mysteriousnesse of the subject, the preaching and making known whereof, is entrusted 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 people's 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 virtue thereof they may gain applause, or get themselves exonered before men, but that the Lord's people may be edified, and Christ exalted, by laying open what rich and excellent things are held forth of Him in the Gospel: for, the end why he desireth a gift of utterance and boldness, is, to make known the mystery of the Gospel.

Verse 20. For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

HE doth, first, give two reasons, exciting them to pray for him; First, from his office, he was entrusted by God, as an ambassador in Christ's stead, to publish the glad tidings of Reconciliation with God, contained in the Gospel, 2 Cor. 5. 20. Secondly, from his bonds, which did not hinder him to preach, seeing as the original word, signifying in a chain, doth imply that at this time he was not bound with fetters, but in the custody of a Soldier with whom he might go abroad, having (as the custom of some prisoners was) a chain on his right arm, which was tied to the Soldier's left arm. Next, he repeateth the gift which he would have them to seek from God on his behalf, even to deliver his message with courage and boldness: and he extendeth it further to all those other things which a Minister ought to advert unto in preaching. See upon Col. 4. ver. 4. doct. 11. Hence Learn, 1. As Christ's Ministers do in a singular manner represent His Person, and being clothed with authority from Him, are sent to treat and transact about the greatest matters on earth in His Name, even the making up of peace and friendship betwixt God and sinners, 2 Cor. 5. 20. So, their deportment, for gravity, prudence and holiness, ought to be such, as may conciliate authority to their message, and bring no disgrace or rub upon Him whose Person they do sustain. It is their duty also to manage their trust with faithfulness, speaking nothing but what they have a Commission for from Christ their Master, concealing nothing of what is entrusted to them to speak, but delivering all of it with that authority and gravity, boldness and majesty which becometh the ambassadors of Him who is Prince of the Kings of the earth, Revel. 1. -5- for, such is the honor and duty of ambassadors among earthly princes; and though this title of ambassador for Christ, did belong to the Apostles in all respects chiefly, and in some respects to them only, as that they were confined to no certain charge, or country, Matth. 28. 19. and absolutely to be trusted as men who could not err, at least in what they wrote, 2 Tim. 3. 16-. yet as to many other respects, and chiefly those which are mentioned in the Doctrine, i • doth belong to all sent Ministers; and therefore they are called the Angels of the Churches, Revel. 2. 1, &c. For which I am an ambassador, saith he. 2. The matter and purpose contained in the Gospel, even the way of making peace between God and sinners, is a business of great importance in God's account, and such as he would have bear weight with us: for, an ambassador is not sent among Princes and States for triffles, but for things of highest concernment. Now, God sendeth ambassadors to carry the message of the Gospel: For which Gospel I am an ambassador, saith he. 3. So great desire hath God, that lost sinners embrace the Gospel with His peace and friendship offered in it, that He dealeth with them not as with traitors and rebels; but as persons of dignity and respect, that thereby they may be the more induced to accept His offers: for, Kings and States send not ambassadors to private obscure men, but to persons of respect and worth. Now, God sendeth ambassadors with the Gospel to sinners: For which I am an ambassador. 4. That God doth graciously condescend to send an honorable embassage for peace and friendship to worthless traitors and rebels, it should make the Lord's people mind and respect those who are entrusted with it, and particularly to hold up their case unto God by prayer for strength, wisdom, and every other thing which becometh those who are employed in such an honorable errand from the great God: for, he • iddeth them pray for him, because he was an ambassador sent from God with the Gospel; For which I am an ambassador. 5. Though our provoked Lord doth send a message of peace and friendship unto a rebellious world, and putteth respect upon them by sending ambassadors to them in His stead; yet, such is their ingratitude, and such enemies are they to their own mercies, that in place of giving a thankful meeting to such kind usage, they do what they can to affront the Lord, not only by slighting His message. Psal. 81. 11. but by the disgraceful usage of His ambassadors, contrary to the law and practice of all Nations: for, Paul, though Christ's ambassador, was nevertheless put in bonds for the Gospel. 6. As it concerneth the Lord's people to pray to God for their Ministers at all times; So chiefly when they are in a suffering case, lest through their fainting in the day of adversity, they give the truth of God a dash, Philip. 1. 19, 20. and that they may be enabled by God to bear persecution with such undaunted courage as persecutors may see their labor to be but in vain, Acts 5. 34, &c. and the truth of God, for which they suffer, may receive no hurt but advantage by their sufferings. Philip. 1. 12. for, he urgeth them to pray for him, from this, that for the Gospel he was an ambassador in bonds. 7. So merciful and longsuffering is God, that when His offer of friendship is rejected by rebels and His ambassadors, contrary to the law of Nations imprisoned and wronged; yet, he doth not presently give up with them, and denounce an irreconciliable war against them, but pursueth them with kindness, and in a manner beggeth their peace, and will not take a refusal: for, His will was, that Paul, being put in bonds by them, should yet discharge the office of an ambassador towards them, and deliver the message of peace, even to those who put him and keeped him in bonds, if they would have come to hear him; For which I am an ambassador in bonds. 8. So zealous should Ministers be of Christ's honor and the good of souls, that no sufferings for the Gospel should make them quit the preaching of it; but even when through persecution they are restrained of that liberty which they sometimes had, they ought to be always doing and making use of what liberty they have: for, Paul, though in bonds, is yet doing the office of an ambassador, and thirsting after a spirit of courage from God, for discharging of it, faithfully and boldly; I am an ambassador in bonds, that therein, or thereof, meaning the Gospel, I may speak boldly. 9. The Lord setteth bounds to the wrath of men, in so far as he doth easily abate the extremity of their rage towards His Servants, and doth not permit it to come to its full height, so long as He hath any use to make of them: for, though their rage carried them to put Paul in a chain, yet he restrained them, from making him a close prisoner, he had liberty to preach notwithstanding; That therein I may speak boldly, saith he. 10. The Lord's Servants are to deliver the truths of God with much holy freedom and boldness, not only when they are far from apparent danger, but even when they are in the mouth of hazard, and ready to be swallowed up by it: If they speak at all, as speak they must, when God doth call them to it, it must be done without all base fear of flesh, with such confidence and boldness as may evidence they are not ashamed of their Master or message: for, Paul, even in bonds, resolveth to speak the Gospel boldly, and craveth the help of their prayers for that end. 11. However an unhumbled heart, puffed up with pride and confidence in his own strength, may judge it a task of no great difficulty to carry a suffering lot with undaunted courage before he be put to it, Matth. 26. 33. and will readily condemn all as faint-hearted cowards and base backsliders who ride not out the storm with as much cheerfulness, courage and resolution, as they conceive themselves would do, Job 4. 5, 6. yet, an humbled heart, acquainted with sufferings, will not judge so, but so conscious is he of his own weakness, and knoweth so well how hard it is for flesh and blood to deny itself, to postpone its own safety to the keeping of a good conscience, how ready it is to faint under a continued cross, and find out subterfuges of subtle distinctions, thereby to plead for ease and sparing of itself, that he dare not trust his own strength, nor neglect, far less contemn, the use of any mean appointed by God for his encouragement and strengthening: for, Paul seeth it was no easy thing to speak boldly when in bonds, and that only God could make him so to do; and therefore beggeth the help of their prayers, as a mean appointed for obtaining courage from the Lord; I am an ambassador in bonds, that therein I may speak boldly. 12. It is not every sort of boldness in speech, which a Minister ought to aim at, but such as is beseeming the excellency of his message, the gravity of his office, and may conduce most to the end of his Ministry, the glory of God and good of the hearers; It is not fleshly boldness, or rather brazen-faced impudence, to vent everything may tend to commend a man to his hearers, or to please their fleshly humors; not is it foolish temerity, or presumptuous rashness, to speak and utter the holy Oracles of God, without premeditation or serious consideration of what is most fitting to be uttered, and likely to have success, at such a time, on such persons, and in such a place; But it is a spiritual holy boldness, conjoined with modesty, gravity and prudence, and such as carrieth alongst with it in the person where it is, the sense and feeling of his own infirmities, 1 Corinth. 2. 3. for, the beseemingnesse and decency, here spoken of, as it may be extended to all those necessary qualifications required in a Minister; So it doth chiefly qualify that boldness presently spoken of; That I may speak boldly as I ought to speak.

Verse 21. But that ye also may know my affairs, and how I do, Tychicus a beloved brother and faithful minister in the Lord, shall make known to you all things.

THe Apostle, being now in the third part of the chapter, to conclude the Epistle, doth, first, show, that because he neither could write, nor was it expedient to write of everything in the body of the Epistle, he had concredited much to the bearer, who was to give them an account especially of Paul's own affairs, as how it went with him in prison, how the work of the Gospel did thrive by his Ministry, and generally how he did, or how he carried himself with courage and constancy under every dispensation. And that the bearer might get the more respect and credit, he is described, 1. from his name Tychicus. See Act. 20. -4. 2. from his state as a Christian, in which respect he is called a brother. See upon Philip. 2. 25. doct. 1. and a beloved brother, thereby to show that he was loved by Paul, and worthy to be loved by them for his piety and parts. 3. from his office, in which respect he was a minister, and a faithful minister in the Lord, as answering the trust reposed in him by the Lord Christ, whose servant he was. 4. from the confidence which Paul professeth he had of his fidelity in his present employment, while he persuadeth them he would keep up nothing which it concerned them to know. Hence Learn, 1. The written Word of God in Scripture is so contrived, that though nothing necessary unto salvation be omitted. Joh. 20. 31. yet our vain curiosity to know other things not so necessary to be known, is not thereby satisfied: for, Paul, having committed unto writing the sum of necessary doctrine, relating both to faith and manners for the Churches benefit in all ages, doth not write anything of his own particular concernments, but intrusteth them to the bearer, as not so necessary to be known to the ages following as to the age then present; But that ye may also know my affairs, Tychicus shall make known all things. 2. The life and conversation of Christians, and chiefly of Ministers, in public and private, under all cases, ought to be such, as they need not to be ashamed, who do know it; yea, and edification to the Church of God may arise from the knowledge of it: for, such was Paul's conversation, he acquainteth Tychicus with all, and sendeth him to Ephesus to acquaint the Church there with all. 3. It concerneth Christians much to inform themselves of the life and way of eminent men in the Church of God, and chiefly of those who are, or have been sufferers for truth, and of the several passages of God's gracious providence towards such, though not to satisfy their vain curiosity, Act. 17. 21. yet that thereby they may be incited to sympathize with them, Heb. 13. 3. to follow their example, I am. 5. 10. and to bless the Lord on their behalf, 2 Cor. 1. 11. for, therefore doth Paul send Tychicus to make them know his affairs, and how he did. 4. A Minister ought to be so affectionate towards his flock, as to prefer their spiritual edification and advantage to his own private concernment: for, though Paul was now every day expecting death, and had few to attend upon him, as appeareth from 2 Tim. 4. 6, 10. with 12, 16. yet he sendeth Tychicus unto them, choosing rather that himself should want an attender, than they a comforter; Tychicus shall make known unto you all things. 5. The Minister of Christ should in like manner be ordered with prudence in giving expressions of his affection towards the flock, least otherwise his imprudent carriage in the manner of what is done, doth more hurt than the thing itself can bring of good and advantage: for, therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man, but one whom he could trust, and they would respect, even to Tychicus a beloved brother and faithful minister. 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving, least thereby they wrong the Church of God, and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably; So they should not deny a testimony to those whom they know to be deserving; so far should they be from laboring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-laborers, of purpose that they themselves alone may be thought of: for, Tychicus was a man deserving, and therefore Paul doth recommend him, which without doubt he would not have done otherwise; Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church, Matth. 10. 4. with 8. yet no man can be a faithful Minister, or approved of God in His work, except he have saving grace and be in Christ by faith: for, Tychicus is first a brother as a sound Christian, and then a faithful minister in the Lord: 8. That Ministers are beloved one of another, and live in love among themselves, is a strong inducement to make the Lord's people allow them room in their affections, and receive their message with better will off their hand: and divisions, carnal emulations, and strifes among Ministers themselves, make both their persons and office lose much of their deserved respect among the people: for Paul showeth, that Tychicus was beloved by him, to make him have the more respect from them; Tychicus a beloved brother. 9. It is in a singular manner required of a Minister, and the prime piece of a Ministers commendation, that he be faithful, that is, diligent in his work, 2 Tim. 4. 2. sincere in his aims and endeavors at the glory of God and the good of souls, 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak, 2 Cor. 2. 17. Whatever a Minister be for learning, prudence, utterance and other abilities, if he be not faithful, he is but naught, Matth. 25. 23, with 26. for, Paul commendeth Tychicus from this, that he was a faithful minister in the Lord. 10. A faithful Minister will give proof of his fidelity in all the pieces of his employment, not only in public preaching, but also in his private coversing with the Lord's people; yea, and in everything will labor to answer the trust reposed upon him: for, Paul showeth Tychicus would be faithful, even in relating the case and state of Paul's particular affairs; he shall make known unto you all things.

Verse 22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

IN prosecution of the former purpose, he showeth, first, he had not fallen upon Tychicus accidentally, but had chosen and sent him of purpose. And, next, declareth a twofold end for which he sent him, 1. that he might acquaint them with Paul's affairs, as ver. 21. And 2. that he might be comfortable unto them by his presence, message, preaching and other ways. Doct. 1. The greater pains are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lord's people, they ought to receive it with so much the better will and liking: for, Paul showeth that both he and Tychicus were at the pains, the one to send, the other to be sent unto them, of purpose, hereby to induce them the more to receive the message sent; Whom I have sent unto you for the same purpose. 2. The putting a right impression of the case of Christ's suffering servants, and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church, is a work worth the care and pains of most eminent Ministers, if it were to make them undergo a long and tedious journey for that same very end: for, Tychicus was sent unto them for the same purpose, that they might know his affairs. 3. We should labor so to inform ourselves of the case and carriage of others, and how it goeth with the affairs of Christ's Kingdom elsewhere, as to be drawing matter of spiritual edification thence, and consequently not to feed our curious humor: for, Tychicus in making known Paul's affairs, was to aim at their spiritual consolation, much more were they to aim at it themselves; that ye might know our affairs, and that he might comfort your hearts. 4. It is the duty of every Christian, and chiefly of a faithful Minister, to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance, and chiefly upon his flock in all his familiar conferences with them, in all the intelligence he communicateth unto them, concerning God's dealing with his Churches abroad, even that thereby they may not trifle-by precious time, or only satisfy curious ears, but furnish some matter of spiritual edification for bettering the inward man: for, Tychicus was to make them know Paul's affairs, for this end, that thereby he might comfort their hearts. 5. To know the several passages of God's gracious providence towards His suffering servants, together with their undaunted courage under sufferings, and the use which God doth make of their sufferings to advance His truth and cause, is and may be sufficient ground of comfort and encouragement unto the Lord's people, against the sorrow and sadness, which their sharp sufferings, considered in themselves, cannot choose but affect the lovers of truth with: for, Paul implieth, that their hearing of his sufferings had sadded them, and showeth the relation of God's dealing with him would comfort them; that ye might know our affairs, and that he might comfort your hearts. 6. A Christian sufferer, supported by God, will not be so anxious about his own case, as the case of others of the Lord's people whom he knoweth to be in sorrow and heaviness; yea, and ready to halt, and be scandalized for His cause: for, Paul, knowing their grief, and fearing their fainting at his tribulations, chapter 3. 14. doth send Tychicus of purpose to comfort their hearts.

Vers. 23. Peace be to the brethren, and love with faith from God the father, and the Lord Jesus Christ.

NExt, in the conclusion of the Epistle, is contained the Apostles ordinary fare-well wish: wherein, designing those to whom he writeth by the name of brethren, he wisheth unto them in particular, 1. Peace, that is, peace with God, with their own conscience, one with another, and all sort of prosperity. 2. Mutuall love among themselves; for, God's love to them is comprehended under grace in the following verse. 3. The grace of faith, the fountain of the former, 1 Tim. 1. 5. 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 virtue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers, who would have their pains attended with success towards the Lord's people, ought to beg that from God by prayer to be wrought in them, which by their preaching they endeavor 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 Lord's blessing upon his pains towards his flock, should be serious, servant, insisted upon, and often inculcated until 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 truly Christian and peaceable frame of spirit, together with love, which is not a mere moral virtue, but a saving grace flowing from the root of faith, is only to be found among true Believers, and should be soughtafter 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 anything else, except sinful renting and shameless 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 conjoineth 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 always conjoined; 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, God's free favor 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 hypocrisy, or show 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 expressly in our prayers because of our charge of them, present employment 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 general, and seek the same good things from God to them which we wish for others: for, the Apostle, having made express 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 general; Grace be with all them, saith he. 2. The more the heart is exercised in spiritual 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 public-mindedness, and the exercise of charity towards the Saints, and of faith in Jesus Christ: for, Paul, continuing his prayers and wish until this verse, getteth his charity enlarged in the exercise of it, towards all Christians in general, and his faith strengthened to the owning of Christ as his own; Grace be with all that love our Lord. 3. God's grace, or free favor, 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 possess 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 general, he doth only make express 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 Lord's Servants ought to endeavor, 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 Lord's 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, Paul's 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 profess love to Christ, whose love is, and, when it is tried, will be found to be but counterfeir, unsincere and not real; 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 testify 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 implieth 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 always attended with perseverance, but hypocrisy doth soon faint and wholly sit up at the last, Joh. 27. 8, 9. with 10. So much is implied 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.