arguments the first whereof is in this verse and taken from the equity and righteousnesse which is in it even that children should do all the forementioned duties unto their parents to whom under God they owe their very being The Laws of all Nations even of the most barbarous do enjoyn it an◠all creatures who have life and sense are carried in some measure by a kind of instinct unto it Hence Learn 1. The great and main duty which a childe as a childe ought to learn and so to learn as to practise is to obey his parents even to receive their instructions and execute their lawful commands this being a duty which of any other proud and rebellious nature is most averse from and yet such as nature it self doth plead for its equity so that whatever children be otherwise for beauty for strength for quicknesse wisdom activity learning preferment or honour yet this being inlacking they fight against the very law and light of nature and so are a reproach to their parents Prov. 19. 26. and do accelerate the judgement of God upon themselves 1 Sam. 2. 25. for though the obedience here enjoyned doth draw with it all those other duties which children owe to their parents as was shown in the exposition yet it doth in the first place signifie a submissive hearkening unto and obeying of their lawfull commands as the word in the Original doth imply which he doth mainly presse upon children Children obey your parents 2. This duty of obedience to parents belongeth unto all children whatsoever so that neither age sexe place honour or condition do exempt them wholly from it 1 King 2. 19. for he speaketh indefinitly unto all children and of both sexes Children obey your parents 3. Children are bound to obey not only one but both their parents the mother as well as the father yea the holy Ghost doth expresly provide for the mother giving her the precedency Lev. 19. 3. because her sexe being weaker she is the more subject to be despised for he useth a word common to both father and mother while he saith Children obey your parents 4. It is not sufficient that children obey their parents either from a natural instinct or fear of their displeasure or hope of great things to be received from them and enjoyed by them but their obedience must flow from conscience of duty towards God who doth enjo 〈…〉 it and be regulated by and subordinated to that obedience which they owe to Him otherwise their obedience is only heathenish and naturall but not Christian for he commandeth Children obey your parents in the Lord. 5. The nature of man is since the fall become so perverse and backward that there is need of a spur of earnest exhortation inforced with strong and evident reason to stir us up even to those duties which are written in broadest letters upon every mans heart by nature for the Apostle seeth it necessary not only to exhort unto this duty of obedience to parents but also to enforce his exhortation by arguments For this is right saith he 6. The first and chief motive which ought to set us on work to any duty is not so much the advantage which may redound to us by the practice of it as the equity and righteousnesse which is in the thing it self as being commanded by God and well pleasing in His sight for he enforceth obedience to parents from the equity of it before he mention ver 3. the profit which should accresce unto children by it For this is right saith he Vers. 2. Honour thy father and mother which is the first commandment with promise THe Apostle passing-by all other reasons to prove the equity of the former injunction doth pitch upon one to wit the Law of God enjoyning this duty in the fifth Command The scope of which Command is to prescribe all those duties which inferiours owe to their superiours and by consequence which superiours owe to their inferiours where all superiours are expressed by the name of father and mother because the authority of parents is most natural and the yoke of it most easily comported with and therfore all other authority goeth under the name of that to render it lesse invidious to those who are to be subject unto it And the duty enjoyned to inferiors is their giving honour to superiors which implyeth as was shown ver 1. reverence obedience and gratitude Now this command is described from its precedency as being the first and most weighty command in all the second table and from the manner of propounding it not nakedly but with a speciall promise of a particular mercy subjoyned to this command in particular and expressed ver 3. which cannot be said of any other command for the promise annexed to the second is a generall promise of mercy made to such as keep all the commands Hence Learn 1. Whatever God hath commanded in His Word is most righteous equitable and just for he proveth that it is right for children to obey their parents because the Law of God enjoyneth honour thy father and mother 2. Though the Law of Ceremonies given by Moses doth not oblige Christians Christ the substance of those shadows being come Col. 2. 17. nor yet the judiciall Law which was given to the Jewish Commonwealth and to stand and fall with it Numb 36. 6 7. yet the moral Law or the Law of the ten Commandments as being never yet repealed by God doth stand in force and is binding unto Christians for Paul doth urge this duty of obedience unto parents upon children because the morall Law enjoyneth it Honour thy father and mother which is the first commandment with promise 3. So far is God from abolishing different ranks degrees and states among men that He taketh speciall care to have those and publick order in those inviolably preserved while He not only enjoyneth the respective duties of superiors and inferiors but also giveth them the first and chief place among all those other duties which man doth owe to man for saith he honour thy father and mother by whom as we shew are meaned all lawfull superiors and he addeth which is the first commandment to wit in the second table 4. Though God as absolute Lord might enjoyn us obedience to His commands without giving any promise of a reward yet so backward are we to our duty and so mercifull is God that to overcome our backward unwillingnesse He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience for here is a commandment with promise Vers. 3. That it may be well with thee and thou mayest live long on the earth HEre he sheweth what that promise is and thereby giveth a second argument to inforce the duty of obedience upon children unto parents taken from the profit and advantage which should redound unto them by it for the Lord doth here expresly promise prosperity and long life to all such as make conscience of this
beloved Christians let me exhort you all and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leasure from your other imployments Give more of your time to the searching of Scripture and labour to understand the mind of God concerning your Salvation revealed therein Hereby shall you be preserved from being led aside by Satans emissaries who do erre not knowing the Scriptures Matth. 22. 29. Hereby ye shall be made wise unto Salvation and rendered victorious over your strongest lusts and throughly fitted for the most difficult duties while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine for reproof for correction for instruction in righteousnesse and thereby make you perfect throughly furnished unto all good works 2 Tim 3. 16 17. Only in order to the gaining of those rich advantages by reading Scripture ye would read not superficially but conscientiously attentivly and devoutly and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace What humane frailties you discerne in this piece of mine which doubtlesse are not a few pitie them and so much the more pray for me that I may discern and amend them and if any will be so faithfull and free as to advertise me either immediately or by causing others to acquaint me with them I shall God willing be humbly thankfull and endeavour to make the best use I can of their freedom knowing that such reproofs will not break my head but be as a precious ointment The great and gracious God blesse all your endeavours for advancing your selves and your relations in knowledge and grace So prayeth Kilwinning Nov. 12. 1658. Your servant in the Lord JAMES FERGUSSON ERRATA Page Line Read 6 11 subscribe 10 24 5. 13 28 had deserted 1â— 28 their 20 7 believing â—1 6 their 24 15 dele to 36 9 wickednesse 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid 35 9. 19. 84 13 dele who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and A brief Exposition of the Epistle of Paul to the Galatians The ARGUMENT PAul having planted several Churches in Galatia Act. 16. 6. and 18. 23. a region of Asia the lesse and being now as it seemeth a prisoner at Rome chap. 6. 17. some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul chap. 1. 6. perswading them that the observation of the Levitical Ceremonies now abolished was necessary chap. 6. 13. and that justification and salvation were partly from faith in Christ and partly also from their own works chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle no wayes to be compared with the other Apostles who had seen Christ in the flesh as may be gathered from chap. 2. 6 9. and therefore his doctrine was but false Upon which occasion the Apostle writeth unto them this Epistle wherein his scope is to convince those Galatians of their Errors to reduce them to the right way to confirm them in the Truth and to presse upon them the duties of an holy life chap. 3 and 4 c. which he laboureth to effectuate after prefacing to ver 6. chap. 1. First by asserting the truth of the Gospel preached by him and the Authority of his own Apostleship to ver 15. of chap. 2. Secondly by vindicating the true doctrine of justification by faith and of the temporary use and abrogation of the Levitical Law and of the whole legal dispensation of the Covenant of Grace to the end of chap. 4. Thirdly by instructing them in the right use of Christian Liberty having exhorted them to stand to it and pointing out and pressing upon them the exercise of several Christian Vertues to ver 11. of chap. 6. From whence he concludeth the Epistle to the end of chap. 6. CHAP. I. IN the first part of this Chapter is the preface to the whole Epistle containing the party who did write it ver 1 2 the party to whom it was written ver 2. the salutation ver 3. a description of Jesus Christ from the work of Redemption ver 4. and a thanksgiving to God for this work ver 5. In the second part he reproveth the Galatians for their defection from the Gospel ver 6. to Errors which did overturn it ver 7. In the third part that he may justifie this reproof he asserteth the divine authority of the Gospel preached by him First by cursing those who should hold out another Gospel differing from it ver 8 9. Secondly from the scope of his doctrine and his aim in preaching it ver 10. Thirdly because both the first saving knowledge which he had of the Gospel and his office to preach it were immediatly from God and not from men whether Apostles or any other ver 11 12. whereof he giveth several evidences As first that ever untill the instant of his conversion he was a learned but persecuting Pharisee ver 13 14. Secondly that being miraculously converted and called he went presently with no small pains and hazard to discharge his Apostolick Office without instruction or authority received from any Apostle ver 15 16 17. Thirdly that after three years he went to Peter but not to be informed by him or to receive ordination from him or from any other Apostle ver 18 19. The truth of all which history he confirmeth by an oath ver 20. Fourthly that he preached as an Apostle in Syria and Cilicia with the approbation of the Christian Jews whom formerly he had persecuted ver 21 22 23 24. Vers. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised Him from the dead 2. And all the Brethren which are with me unto the Churches of Galatia IN these two Verses is the Inscription of the Epistle holding forth 1. Who did write it to wit Paul described from his Office and his Call to that Office which were both wholly divine as being immediately from God ver 1. And the Brethren with him such were eminent Professors but especially publick Preachers who then were with Paul and did give their testimony to those Truths contained in this Epistle though they were not the immediate Pen-men of the holy Ghost in it as Paul was 2. To whom the Epistle was written ver 2. From ver 1. Learn 1. Free-grace doth often light upon the most unworthy not only by giving grace and salvation to themselves but also making them sometimes instrumental for the Kingdom of Christ and for bringing about the salvation of others for Paul once a wicked persecutor 1 Tim. 1. 13 is now made an eminent Apostle Paul an
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
captivity captive and gave gifts unto men THe Apostle secondly in this first branch of the second generall argument for union from the diversity of gifts doth confirm from Psal. 68. 18. what he presently said that Christ is the author and bestower of all graces and gifts with their different measures In which place of the Psalm David doth look through the ark a type and shadow to Christ the substance and in a prophetical way speaking of things to come as already past to point-out the certainty of their performance he doth foretell that Christ should in a triumphant manner ascend up on high or unto the heighest heavens See ver 10. and that at and by vertue of His ascension He should first lead captivity captive that is as he had upon the crosse foiled His many enemies and begun to triumph over them Col. 2. 15. So in His ascension He should continue the triumph evidently declaring that He had given a totall rout to all the spiritual enemies of His Church and Kingdom The expression used to set forth this purpose hath in it an allusion to conquerors who in their triumphing solemnities used to drive their captive enemies before their own triumphant chariots See this expression used in the same sense Judg. 5. 12. And secondly following the same allusion to triumphing conquerors who used to divide and scatter the spoil and other magnificent gifts among the applauding Citizens and Souldiers he sheweth that Christ should at and by vertue of His ascension pour-forth and distribute a large measure of gifts and graces upon His Church and severall members thereof which prophesie the Apostle citing the place with some variation of the words but keeping close to the sense and purpose doth shew was now fulfilled by Christ and consequently that Christ is the bestower of all graces and gifts with their different measures as was affirmed ver 7. Doct. 1. Ministers ought to hold forth nothing for truth or presse nothing as duty upon the Lords people but what they may confirm and prove to be such from the authority of God speaking in Scripture yea and it is their duty sometimes to bring forward their proof by making expresse mention of it for thus doth Paul confirm what he spake ver 7. by a testimony cited from the Psalms Wherefore he saith that is David or the Spirit of God speaking by David saith 2. As there was much of Christ revealed in the Scriptures of the Old Testament though but darkly and under a vail of types and ceremonial shadows So He was revealed and spoken-of in those Scriptures as true God and Jehovah for that which is said Psal. 68. was spoken of God even Jehovah as appeareth from ver 4. and all alongst which Paul sheweth here was fulfilled in Christ Wherefore be saith he hath ascended c. 3. Though the very words and phrase of Scripture are much to be thought of and closely adhered unto so far as is possible lest by our unnecessary casting of Scripture-purpose in an affected strain of words unknown to Scripture we lose at length the purpose with the words 2 Tim. 1. 13. Yet the sense and meaning of Scripture is mainly to be sought-after and kept in remembrance so that though we do not call to mind the very words of such a Scripture but only the sense meaning and purpose of it we may draw comfort or information from it or make use of it otherwayes for the Apostle here as oft elsewhere doth not so much adhere to the precise words as to the sense of that Scripture which he cites in so far as where in the Psalm it is said Thou hast ascended and received gifts for men to wit He received them to be given to men it is here When He ascended and gave gifts unto men 4. Our Lord Jesus Christ having finished the work which was given Him to do on earth Joh. 17. 4. did locally ascend unto heaven carrying His humane nature up thither Act. 1. 9. 10. that so He might be exalted in that glory which He had before the world was Joh. 17. 5. and take possession of heaven in our name Eph. 2. 6. and there prepare a place for us Joh. 14. 2. for saith he When He ascended up on high 5. As Christ did engage in a warfare on our behalf with many strong and potent enemies to wit the devil the world sin death and hell So He hath carried the day of all and gained an absolute compleat victory over all in so far as though the Godly must have a battel with these Eph. 6. 12. yet Christ the Head of Believers is now above the reach of hazard from enemies and consequently Believers in their Head yea and they themselves are above all hazard also in so far as all their enemies cannot mar their salvation Rom. 8. 35 c. Sin and Satan doth not reign in them Rom. 6. 12 14. death hath lost its sting towards them 1 Cor. 15. 55. and become a passage unto life Philip. 1. 23. for by this captivity which Christ led captive is meaned not those whom He delivered from captivity but whom He fought against brought in captivity and triumphed over even all His and our spiritual enemies He led captivity or a multitude of captives captive 6. The constant opposition which Satan raiseth against the Church and Kingdom of Christ doth not so much flow from any principle of hope in him to prevail in that wofull work as from his inveterate blinded malice against the salvation of sinners so that he cannot but malign and oppose it though he know he cannot mar it for at Christs ascension he could not but know that by all his malicious cruel actings against Christ he had effectuate nothing but his own eternal shame and confusion seing that Christ did thereby openly declare He had led captivity captive 7. As those for whom Christ did purchase any good or advantage by His death and did manifest His purchasing good for them by His ascension were men and not devils So not only saving graces which are given to the Elect only but also common gifts are a part of His purchase which are given sometimes to reprobates for the good and edification of His Church Matth. 7. 22 23. for both these are comprehended here under gifts which being purchased by His death He did at His ascension in a larger measure than formerly give unto men and to men indefinitly even to rebels Psal. 68. -18. Vers. 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth THe Apostle doth thirdly comment upon and apply the cited testimony And first he sheweth what Christs ascending unto heaven to wit by His own divine power otherwise the Apostle's inference in this place should not hold did presuppose as necessarily foregoing even His previous humiliation and abasement in all its steps expressed by His descending to the lowerparts of the earth where the lower parts are to be
for her advantage Prov. 8. 30. with Gal. 2. -20. not for what is hers but for her self Hos. 14. 4 and not in words only but in deeds also testifying His love by the effects Joh. 15. 13. and in the constancie of His love who loveth whom He loveth unto the end Joh. 13. -1. even notwithstanding of their infirmities Psal. 89. 30 33. such ought the husband's love to be Doct. 1. Though husbands are not to suffer their wives to exercise dominion and authority over them that being contrary to the Ordinance of God and the good both of husband and wife ver 22. 23. yet seing the nature of men and of husbands in particular with relation to their wives are sufficiently bent of their own accord to exercise any power and authority they have and rather to exceed their due than to keep within it therefore neither ought they themselves so much to mind their power neither is it so necessary for them to be minded thereof by others as to be carefull how to use their power and authority well and as it ought for therefore the Apostle though he commanded the wives to submit yet he doth not expresly bid the husbands rule over their wives but husbands love your wives as thinking it more fit to let them understand how to use their power well than to stir them up to the exercise of it 2. The great and main duty which an husband as an husband ought to learn and so learn as to practise it is love to his wife and so to love her as to make love kyth in all his deportment towards her and in all those other duties which he oweth to her this being that one thing in the husband which sweetneth the yoke of subjection laid upon the wife giveth her courage under it and maketh her willingly submit unto it when it receiveth such a sweet return from her husband for Paul doth hold forth this as the husbands great lesson and the sum of all his other duty Husbands love your wives 3. There is no husband whatever he be for birth parts authority or power who is not tyed to love his wife and to evidence his love to her in all those duties mentioned in opening up the Text for he speaketh indefinitly unto all Husbands love your wives 4. Neither is there any wife to whom all those duties flowing from the fountain of love are not due by her husband No meannesse of birth Esther 2. 17. no personall infirmity 1 Sam. 1. 5. adultery being excepted Matth. 19. 9 nor frowardnesse of nature Joh. 19. 17. do prejudge her of them for he speaketh indefinitly also of the wives Husbands love your wives 5. Though it concerneth husbands and wives and others also who are tied together by mutuall relations as masters and servants parents and children to take some sort of inspection one of another lest any of their relations come short of their duty 2 King 5. 13. yet it concerneth every one most to make conscience of his own duty not only to God but also to his relations and that as for other reasons so for this There can be no greater encouragement to stir up his relations to make conscience of their duty to him for he commandeth every one to mind their own duty most the wives to submit themselves the husbands to love their wives and so in the rest 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church So this and those other relations taken on by Him are not empty titles He doth the duties which all such relations do bind to even to the utmost And particularly He is such an husband that for love to His Church and all other duties flowing from love He is exemplary unto all other husbands seing greater love hath no man than this that a man lay down His life for His friends Joh. 14. 13. for as Paul implyeth here and in the verses following that Christ is the Churches husband so he holdeth forth His love as a pattern to be imitated by all Husbands love your wives even as Christ also loved the Church 7. The love which a husband carrieth to his wife ought to be founded not upon beauty riches health or any such thing only which is subject unto decay but also and principally upon that unchangable foundation of the love of Christ unto His Church which is here held forth not only as a pattern but as an argument also and the reason wherefore husbands ought to love their wives even as Christ also loved the Church 8. As those whom Christ doth love with a speciall love are only His that is real Believers who are subject to Him ver 24. So Jesus Christ did give Himself to death not for all and every one Joh. 17. 9. but only for His Church which is His All and consisteth of some of all Nations and of all ranks in the world in which respect only Christ is said to have died for all 1 Tim. 2. 6. for Paul astricteth both His love and His death to the Church As Christ also loved the Church and gave himself for it See some further Doctrines gathered from the like words ver 2. Vers. 26. That he might sanctifie and cleanse it with the washing of water by the word HE insisteth upon this excellent pattern of love by shewing two ends why Christ from love did give Himself for His Church The first whereof is attained in the present life and expressed in this verse to wit that He might sanctifie those for whom He gave Himself Which sanctifying work as it is here taken doth comprehend that whole complex businesse of translating the Elect from the state of sin and death to the state of grace and life even our regeneration justification and the gracious change of our dispositions or sanctification strictly so called as Joh. 17. 17. which he calleth a cleansing of us expressing the manner how Christ doth sanctifie His Church even by doing away the guilt of sin or obligation to wrath because of sin in justification Rom. 8. 1. and the filth power and activity of sin in the renovation of our natures after His own Image Rom. 6. 14. which cleansing work is here described from the externall means and instruments by which Christ doth cleanse His Church and make application of the vertue and power of His death and sufferings in order to that end And those are 1. the Sacrament of Baptism called the washing of water because of the externall rite and element used in that Sacrament and cleansing is ascribed to this washing not as if there were any vertue bestowed upon the water by God whereby grace is conferred and really wrought 1 Pet. 3. 21. but because though it be God alone who wholly and effectually doth sanctifie and cleanse us 1 Cor. 3. 7. yet this Sacrament as also the other are made use of by Him not only to represent Christ and those gracious saving works of His 1 Corinth
the most rigid critick or Momus himself shall not find any inlack or defect in either as the word rendered without blemish will bear Doct. 1. All those who are justified and sanctified here and none but they shall be glorified hereafter for Christ must see the travel of His soul Isa. 53. 11. which is not only to sanctifie those for whom He gave Himself ver 26. but also to glorifie them and to bring them to glory by the way of holinesse That He might present it to Himself a glorious Church 2. Christ hath purchased by His death not only sanctification to His Church but also heaven it self and therefore our glory in heaven is not merited by our holinesse but being purchased by Christ is freely gifted to us Rom. 6. 23. He gave Himself for it that He might present it to Himself a glorious Church saith he 3. Though Belivers even while they are here be brought near to God in Christ by faith Eph. 2. 13. and have fellowship with the Father and with His Son Jesus Christ 1 Joh. 1. -3. yet all that fellowship and nearnesse is but a distance and kind of estrangement being compared with that most perfect presence and intimate fellowship which shall be enjoyed hereafter the former being but mediate through the glaste of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no wayes full 1 Cor. 13. 12. but the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who enjoy the meanest degree shall find no inlack Psal. 17. 15. for he speaketh of Christs presenting His Church to Himself in glory at the great day as if there were nothing but uncouthnesse and distance betwixt Him and the Church untill then that he might present it to himself a glorious Church saith he 4. Though every believing soul is when the Father draweth it to Christ contracted and handfasted with Him Hos. 2. 19 20. yet for good and wise reasons it pleaseth the Lord Christ to delay the taking of us home to Himself and the accomplishment and consummation of the begun marriage untill all the Elect being effectually called shall be presented to Him at once and so this spirituall marriage shall be fully accomplished betwixt Jesus Christ and the Bride the Lambs wife Rev. 19. 7. even as in earthly marriages there is first a Contract or Espousals and then for just and honest reasons some space of time ought to interveen betwixt that and the full accomplishment of the marriage Deut. 20. 7. Matth. 1. 18. for Paul sheweth that then at the great day the whole Church of real Believers shall be presented to Christ as the Bride is to the Bridegroom for the solemn consummation of the marriage That he might present it to himself a glorious Church 5. As believing souls even after their being contracted with Christ by faith and after they are renewed and cleansed in part do not get all their filthy garments put off there being a body of sin and death which cleaveth unto the best So at the finall solemnization of the marriage in the great day the Church of Believers the Bride and Lambs wife shall be clad in garments of glory being fully freed from the smallest remnant of sin and misery and made wholly glorious both in soul Matth. 22. 30. and body Phil. 3. 21. for he saith that he might present it unto himself a glorious Church not having spot or wrinkle c. 6. Those garments of glory and needle-work wherewith the Church the Lambs wife shall be arrayed in the marriage-day are dearly purchased and freely bestowed upon her by Christ her Bridegroom and head for Paul saith Christ gave himself for the Church that he might present it to himself a glorious Church not having spot or wrinkle c 7. This perfect glorious state wherein the Church shall be for ever with Christ her Lord her Head her Husband is such as none can positively declare what it is yea neither can the heart of man comprehend it and all the knowledge which can be here in our state of imperfection attained of it is not so much positive or a knowing what it is as negative or a knowing what it is not by removing all those things from it which imply the least degree of sin and misery for therefore doth Paul set it out here by four negatives Not having spot or wrinkle or any such thing and without blemish and by one affirmative only that it should be holy Vers. 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself FOlloweth the second argument to inforce this duty of love upon husbands towards their wives taken from the near conjunction betwixt husband and wife which he doth propound in this verse by shewing that the wife is the husbands body in so far as by the law of marriage which shall be explained ver 30. they two become one flesh so that in loving her he doth love himself to wit not so much because his so doing tendeth to his own good and peace though that be also truth Prov. 5. 17 18 19. as that she is his own body a piece of himself yea and his whole self or a second self they two being one flesh and therefore he ought to love her yea and to love her with the same sincerity and ardency of affection kything in the same or like effects wherewith he loveth his own body yea both his soul and body which are himself for the words as their own bodies are both an argument to inforce upon them the duty and a rule to direct them in the right manner of practising the duty Doct. 1. As love in husbands toward their wives after the pattern of Christs love unto His Church is a most necessary duty So considering the many quench-coals of love which the mutual infirmities both of husbands and wives do frequently furnish together with that naturall pronenesse which is in corrupt man being advanced and preferred above others to abuse his authority to domineer with a kind of tyranny over such as are under him it will be found a task not so easie as at the first it would appear for husbands to keep this affection and love flowing from the right fountain and manifesting it self in all its necessary effects towards their wives for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments So ought men to love their wives as their own bodies 2. That place of honour and superiority which God hath given the man over the wife as appointing him to be her head doth tye him unto answerable duty so that the greater his honour is the greater is his burden and in particular it bindeth him to love her and from love to govern instruct cherish her and provide for her and to all other things by proportion which the head doth for the body for from what he said ver
consideration of them and pointeth forth what the plain history doth teach concerning the duties of husband and wife Neverthelesse saith he Let every one of you in particular so love his wife 2. It is not unprofitable for people that Ministers do wind up their large exhortations in a short and pithy sum of what they have spoken at greater length whereby the memory of people may be somewhat helped and their affections also may be more forcibly wrought upon when the strength of a large discourse is contracted in two or three words and presented both to the understanding and affections of people at once for so doth Paul in the conclusion sum up what he had spoken at large from ver 22. of the duties both of husbands and wives in two succinct sentences Let every one of you so love his wife c. 3. Then do people receive and hear with profit these exhortations which are spoken unto all in generall when they make application of them to themselves as if they were delivered unto them in peculiar and by name for what the Apostle spoke indefinitly unto all ver 25. he doth here make particular application of it unto every one Neverthelesse let every one of you in particular so love his wife 4. As maried parties are ready to forget their mutuall duties yea and to sport at such doctrine which doth presse and enjoyn those duties so the Ministers of Christ would not only inculcate them the more frequently but also deliver their exhortation of that kind with greater weight and authority for the Apostle not only repeateth but in an authoritative commanding way bindeth this exhortation on them Let every one love his wife and the wife see that she reverence 5. As we would labour to infix in our memories a short sum of our most necessary duties so also of the most moving and taking argument to enforce the practice of these duties otherwise the naked knowledge of our duty will prove but ineffectuall to lead us captive to walk in it for Paul summeth up both the husbands duty and the strongest argument to enforce the duty taken from that near union between him and his wife Let every one of you so love his wife as himself 6. Then and only then is the duty of subjection and obedience of inferiours toward their superiours sincerely and heartily discharged and accepted of by God when it floweth from inward reverence and hearty esteem in the former toward the place and dignity conferred by God upon the latter for he here commandeth wives to give reverence to their husbands thereby pointing at the right fountain of that subjection which he had formerly pressed upon them ver 22 24. even fear flowing from love And the wife see that she reverence her husband CHAP. VI. IN the first part of this Chapter the Apostle insisteth further upon those duties which are incumbent to Christians as they are members of families And first he presseth upon children obedience to their parents 1. from the equity of it ver 1. which he cleareth from the fifth command ver 2. Secondly from the advantage which should redound to them by it ver 3. Next he presseth upon parents to hold off the two extremities of rigidity and indulgence towards their children ver 4. Thirdly he presseth upon servants obedience to their masters which is set forth by severall of its necessary qualifications and properties ver 5 6 7. and inforced from the great advantage which they should reap by it ver 8. Fourthly he presseth upon masters their duty which is to be accompanied with the like qualifications fear and trembling only being excepted ver 9. In the second part he presseth one duty which belongeth unto all Christians in generall even to prepare for a Christian warfare And 1. more generally that they would take unto them spirits by making use of the strength which they had without themselves in the Lord Christ ver 10. and of the saving graces of Gods Spirit inherent in themselves ver 11. which he enforceth from the nature of the warfare and terror of the adversary ver 12 13. Next he exhorteth them more particularly to put on and make use of six several pieces of the Christian armour 1. The grace of sincerity 2. The inherent righteousnesse of an holy conversation ver 14. 3. A resolute frame of heart to charge through all difficulties ver 15. 4. The grace of faith commended from its excellency and usefulnesse ver 16. 5. The well-grounded hope of salvation 6. Acquaintance with the Lords written Word ver 17. Thirdly he presseth the exercise of prayer as necessary for the obtaining and right use-making of all those ver 18. exhorting them to pray for utterance and boldnesse to himself in particular ver 19. because of his office and bonds ver 20. In the third part of the Chapter he concludeth the Epistle 1. by shewing he had sent Tychicus whom he highly commendeth to inform them of his own particular affairs ver 21. and to comfort them ver 22. Next by his usuall fare-well-wish for them in particular ver 23. and for all the lovers of Christ in generall ver 24. Vers. 1. CHildren obey your parents in the Lord for this is right THe Apostle doth now fall upon the duties of parents and children And first beginneth with children the word rendered children signifieth these who are begotten even though now come to perfect age See upon Col. 3. ver 20. doct 2. These he enjoyneth to obey their parents where by parents are meaned not only the immediate but also the mediate parents as grand-fathers c. Gen. 50. 23. yea and those also who are in the place of parents Luk. 2. 48 51. Now the obedience here enjoyned is as comprehensive as that honour enjoyned to be given unto parents by children in the fifth command which is cited ver 2. to enforce the obedience here spoken of and it implyeth first inward reverence or acknowledgement of that eminency in which God hath placed parents above their children joyned with fear Lev. 19. 3. and love 1 Tim. 5. 4 to be testified as by other outward signes so by reverent speaking of them and to them Prov. 30. 17. 2. Obedience more strictly taken so as that children receive the instruction of their parents Prov. 1. 8. execute their lawfull commands and directions even though they be burthensome and hazardous Gen. 37. 13. 1 Sam. 17. 20. and accept with patience their reproof and correction Prov. 15. 5. even though their parents be in some respects faulty therein Heb. 12. 9 10. And thirdly gratitude and thankfulnesse so as that they help parents when their necessity requireth 1 Tim. 5. 4. and bear with and cover their infirmities Gen. 9. 22 23. Prov. 23. 22. Now this duty of obedience in children is first explained from the manner motive and rule of it while he saith in the Lord. See this phrase explained upon chap. 5. ver 22. Secondly it is urged by two
duty For understanding of which promise know that though it was to be understood even in the most plain and obvious sense of the words as it was held forth to the ancient Church to whom God used to promise and bestow things carnall and earthly as an earnest and shadow of things heavenly 1 Cor. 10. 11. Yet even then there was a tacite condition implied to wit in so far as the thing promised should serve for Gods glory 2 Chron. 35. 24. and the good of those to whom the promise was made 1 King 14. 13. But now under the New Testament though this promise even in the letter be doubtlesse fulfilled unto many Yet it is chiefly to be understood in a sprituall sense in so far as the godly obedient childe whether he live long or short doth alwayes live well because he liveth in Gods favour Psal. 63. 3. and cometh to a full and ripe age as having reached the prize and mark for attaining whereof life is given even the salvation of the soul Isa. 65. 20. Hence Learn 1. Though our first and chief motive unto duty ought to be the equity and righteousnesse which is in the thing it self as being commanded by God Yet we may eye the promised reward whether temporall or eternall as a secondary motive and encouragement providing it be not looked at as a thing to be merited by our obedience Luk. 17. 10. for as ver 1. he inforced this duty of obedience from the equity of it in the first place So here from the advantage which should redound unto children by it in the second place That it may be well with thee 2. So merciful is God to man that He hath injoyned only those things as equitably righteous and conducing to His own glory which tend also and no lesse to our own profit and advantage so that we need not to separate our own well-being from His glory but are alwayes to seek the former as a mean of and in subordination to the latter for the Apostle sheweth that this duty of obedience in children as it tendeth to glorifie God in the first place it being a doing of what is right according to His command So it tendeth to the advantage of children in the next That it may be well with thee 3. To live well and long upon the earth is in it self not to be despised or under-valued in so far as though the godly man the longer he liveth he is the longer keeped out of heaven yet he findeth the moe proofs and experiences of Gods goodnesse here on earth 1 Joh. 3. 13. and hath the larger opportunity of a fair seed-time of glorifying God here and consequently shall of free grace reap a more plentifull harvest of comfort at death and of glory hereafter 2 Cor. 9. 6. for he promiseth this as a blessing to the obedient childe that it may be well with thee and thou mayest live long upon the earth which as we shew is accomplished sometimes in the very letter 4. Then do we rightly apply unto our selves under the New Testament those things which were spoken to the Jews under the Old when passing-by what was in such things typical or astricted to the infant-state of the Church which then was we look upon what was substantial moral or of common equity as belonging unto us yet for so much doth the Apostle teach while citing the promise annexed to the fifth command he saith only that thou mayest live long upon the earth and omitteth the last clause of that promise to wit which the Lord thy God giveth thee Exod. 20. 12. whereby that promise was in a peculiar manner astricted to the Jews and to the land of Canaan which He did give them to inherit 5. The best way to thrive even in things worldly and to attain prosperity health wealth and length of dayes so far at least as shall serve for Gods glory and our own good is to live a godly life by taking heed thereto according to Gods Word and especially by giving due reverence and obedience to our natural parents and consequently to all our lawfull superiours because of the Command of God for unto the Command ver 2. Honour thy father and mother this promise is subjoyned that it may be well with thee and thou mayest live long upon the earth Verse 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. HE doth here in a word set forth the duty of parents And because they are apt to abuse their parentall authority and chiefly the fathers therefore he enjoyneth to them and by consequence to the mothers to beware of provoking their children to wrath or of imbittering their spirits which is done either by denying them that which is their due in food râ—iment or meanes of education Lam. 4. 3. or by commanding things in themselves unjust 1 Sam. 20. 31. or by unjust and rigorous commands about things in their own nature indifferent 1 Sam. 14. 29. or inveighing with bitter words against them chiefly when there is no cause 1 Sam. 20. 30. and lastly by beating them either unjustly when there is no fault 1 Sam. 20. 33. or immoderatly unseasonably or basely when there is a fault Next he doth guard them against the other extremity of too much indulgence to their children while he exhorts them first to bring them up or as it is in the original to nourish them which comprehendeth not only their giving unto them present maintenance from the womb Gen. 21. 7. but also their providing for them against the future 2 Cor. 12. 14. and training them up in any lawfull imployment whereby they may be able under God to sustain themselves and theirs Gen. 4. 2. And secondly to joyn nurture and admonition with their education by the former whereof is meaned the timous seasonable and compassionate correction of children which parents are bound to dispense Prov. 13. 24. and by the latter is meaned the information of their judgement how they ought to carry themselves towards God in things religious Gen. 18. 19. and how towards man in righteousnesse civility and good manners which is also a great piece of the duty of parents towards children Prov. 31. 1 8 9. And lastly he addeth that their education must be in the admonition of the Lord Christ that is such as becometh Christians and by which young ones are instructed chiefly in the knowledge of Gods Word of Jesus Christ and of the way of salvation held forth by Him Hence Learn 1. Such is the prevalencie and interest of sin in the soul of man now fallen that in some it wholy extinguisheth or much weakeneth the most intense of our natural affections and maketh them run in a channel quite contrary unto what they ought for the Apostle supponeth that even naturall affection in some parents to their own children will be so far weakened as by their unnatural carriage to provoke and imbitter them
walk acceptably in their stations for here is in it a direction even for servants Servants be obedient unto your masters 4. The great and main lesson which servants as servants ought to learn and so to learn as to practise is to be obedient to their masters and in a word faithfully and diligently and according to their masters own lawfull directions to go about their affairs So that whatever they be otherwise for wisdom breeding or profession of piety yet if they be inlacking in this either neglecting their businesse or preferring their own wisdom in carrying of it on to the direction of their masters they are a reproach to the Gospel in so far as they make not conscience of that which the Gospel requireth from them most for this is it he doth mainly presse upon them Servants be obedient unto your masters 5. This duty of obedience belongeth unto all servants towards their masters So that neither birth breeding nor their near relation of kindred unto their masters do exempt them from it providing they be servants for he speaketh indefinitly unto all servants Servants be obedient unto your masters 6. This duty of obedience from servants is payable to all masters without exception whether they be good or bad rich or poor great or small no diversity of that kind doth detract from the masters authority nor ought to lessen the servants obedience for he speaketh indefinitly also of masters Servants be obedient unto your masters 7. As the power of masters yea and all earthly power whatsomever doth only reach the body and the outward temporall concernments of inferiors and cannot reach their conscience soul or spiritual concernments except to constrain the outward man unto the obedience of what God hath already prescribed in those So neither ought superiors to make their will an absolute rule to be followed by their inferiors in all things nor yet inferiors to give up themselves wholly to follow all their directions with a blind and implicit obedience for they are but masters according to the flesh that is have power over the bodies of servants only 8. It is not sufficient to do what is commanded by God in any thing except we do it in that manner wherein it is commanded and particularly servants must not only yeeld obedience to their masters and do them service but they must do it in such manner as it ought to be done and in speciall their obedience and service must be qualified as the Apostle hath expressed even with fear and trembling singlenesse of heart c. See the exposition of this and the two following verses 9. A proud heart evidencing it self in a saucie malapert awlesse and carlesse carriage is most unbeseeming the condition of servants and highly displeasing to God in them as being opposit to that property of fear and trembling which ought to accompany their obedience Be obedient with fear and trembling 10. Though servants are to stand in awe of their masters displeasure and even from fear of that to go about their service Mal. 1. 6 yet they must not be acted from fear alone nor think themselves exonered when so much is done as his displeasure will be eschewed but being acted from other motives also they must make conscience of severall other things in the matter and manner of their service which the awe and fear of their master would never constrain them unto for although the master know not the heart and consequently the servants need not to trouble themselves about their heart from the fear or dread of him yet they are to obey in singlenesse of heart 11. A servant can never discharge his duty with that sincerity and tendernesse 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 yeeld himself obedient to his master in Christ and so far as obedience to him doth not crosse that obedience which he oweth to Christ for he biddeth them be obedient unto their masters as unto Christ and so implyeth 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 carefull of what concerneth him himself being present or when they know their deportment will otherwayes come to his knowledge but at other times are unfaithfull and carelesse 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 unlawfull for servants to endeavour 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 labour 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 shewing that then did they serve in singlenesse of heart when 1. they behaved themselves as the servants of Christ knowing that they behoved 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 lawfull obedience unto their masters as service done to Him And secondly when taking God for their party and looking upon the lawfull 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 hypocrisie Doct. 1. A single heart is alwayes 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 implyed not with eye-service as men-pleasers 3. When a mans 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
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 boldnesse is to make known the mysterie of the Gospel Verse 20. For which I am an ambassadour 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 intrusted by God as an ambassadour in Christs stead to publish the glad tydings of Reconciliation with God contained in the Gospel 2 Cor. 5. 20. Secondly from his bonds which did not hinder him to preach seing 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 Souldier 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 Souldier'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 boldnesse 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 Christs Ministers do in a singular manner represent His Person and being cloathed 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 holinesse 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 mannage their trust with faithfulnesse speaking nothing but what they have a Commission for from Christ their Master concealing nothing of what is intrusted to them to speak but delivering all of it with that authority and gravity boldnesse and majesty which becometh the ambassadours of Him who is Prince of the Kings of the earth Revel 1. 5 for such is the honour and duty of ambassadours among earthly princes and though this title of ambassadour 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 erre 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 iâ— 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 ambassadour saith he 2. The matter and purpose contained in the Gospel even the way of making peace between God and sinners is a businesse of great importance in Gods account and such as he would have bear weight with us for an ambassadour is not sent among Princes and States for triffles but for things of highest concernment Now God sendeth ambassadours to carry the message of the Gospel For which Gospel I am an ambassadour 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 traitours 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 ambassadours to private obscure men but to persons of respect and worth Now God sendeth ambassadours with the Gospel to sinners For which I am an ambassadour 4. That God doth graciously condescend to send an honourable embassage for peace and friendship to worthlesse traitours and rebels it should make the Lords people mind and respect those who are intrusted 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 imployed in such an honourable errand from the great God for he â—iddeth them pray for him because he was an ambassadour sent from God with the Gospel For which I am an ambassadour 5. Though our provoked Lord doth send a message of peace and friendship unto a rebellious world and putteth respect upon them by sending ambassadours 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 thankfull meeting to such kind usage they do what they can to affront the Lord not only by sleighting His message Psal. 81. 11. but by the disgracefull usage of His ambassadours contrary to the law and practice of all Nations for Paul though Christs ambassadour was neverthelesse put in bonds for the Gospel 6. As it concerneth the Lords 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 persecuters may see their labour 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 ambassadour in bonds 7. So mercifull and long-suffering is God that when His offer of friendship is rejected by rebels and His ambassadours 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 kindnesse and in a manner beggeth their peace and will not take a refusall for His will was that Paul being put in bonds by them should yet discharge the office of an ambassadour 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 ambassadour in bonds 8. So zealous should Ministers be of Christs honour 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 alwayes doing and making use of what liberty they have for Paul though in bonds is yet doing the office of an ambassadour and thirsting after a spirit of courage from God for discharging of it faithfully and boldly I am an ambassadour 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