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
good and advantage and because it must be done with condescendency of spirit and stouping seing our proud and lofty spirits do look upon every duty towards our neighbour as below them And he addeth in the fear of God which containeth 1. a motive to the duty this mutuall submission and stouping unto all those duties which we owe one to another being an evidence of a man's fearing God Gen. 42. 18. and 2. the right fountain from whence this submission should flow for then do we our duty towards others acceptably and as we ought when our so doing floweth from the fear and awe of God Col. 3. -22 and 3. the rule and measure of this submission there being none bound to submit himself to please his neighbour further than is consisting with that subjection and obedience which he oweth unto God Act. 5. 29. Doct. 1. We are not under pretence of going about the duties of Gods immediate worship to neglect those other duties of our particular callings and which we owe to man in our several stations God alloweth time for both we are to take time for both and conscientious regard of the one and of the other are most consistent for the Apostle enjoyneth both the former and latter sort of duties as it were with one breath which is clear from the grammatical construction of the words Giving thanks alwayes submitting your selvet one to another Yea secondly The consciencious discharging of those duties which we owe to our neighbour in our several stations in a way acceptable to God doth call for and argue a copious measure of the saving work of Gods Spirit in the heart no lesse than those other duties of Gods worship and service for this verse dependeth upon and is constructed with ver 18. Be filled with the Spirit submitting your selves 3. There are none living whom God alloweth to live only to themselves but all are bound to lay out themselves in their respective imployments for the good and behoof of others even superiors for the good of inferiors for this command is given to all without exception Submitting your selves one to another 4. As God hath tyed us not to live to our selves only but also to others whose good we are to aim at in our place and station So for a recompence and that there may be a kind of equality He hath tyed those others to live also unto us and one way or other to be forth-coming for our good and advantage for the command and obligation founded upon it is reciprocal Submitting your selves one to another 5. Where the fear of God is rooted in the heart it will make a man conscientiously carefull and tender of his duty towards man so that he will not only do his duty but also do it from a right principle and motive and so do as he will not overdo by displeasing God while he goeth about to please men for he holdeth forth the fear of God as the fountain motive and rule of that submission which is here enjoyned Submitting one to another in the fear of God Vers. 22. Wives submit your selves unto your own husbands as unto the Lord. THe Apostle cometh now to presse those particular duties which are incumbent to every member of a compleet Family And being to begin with the duties of husbands and wives he doth in the first place exhort wives to their dutie to wit that part of it which is peculiar to them passing-by those other duties which are common to them with their husbands as love Tit. 2. 4. Col. 3. 19. communion of body and goods 1 Cor. 7. 4. dwelling together 1 Pet. 3. 7 bearing mutually with one anothers infirmities Gal. 6. 2. These duties then peculiar to the wives are here briefly summed up in this one word of submission properly and strictly so called and it supposeth somewhat in the wife to wit a reverend esteem of her husband as the root of this submission spoken of ver 33. to be evidenced in her respective speaking to him and of him 1 Pet. 3. 6. and it expresseth somewhat to wit the obedience of the wife to her husband in things lawfull flowing from reverence and submission of mind 1 Pet. 3. 5 6. It implyeth also somewhat as consequentiall to that state of subjection wherein the wife is placed even the exercise of several vertues as that she be a keeper at home Tit. 2. 5. an active promotter of her husband's and her own affairs especially within doors Prov. 31. 13 c. that she evidence shamefastnesse sobriety and submission in her moderate speech in her grave and affable deportment and in rendering her self teachable in those things wherein she shall be instructed by her husband 1 Tim. 2. 9 10 11 12. Now this submission of the wives is explained first from the party to whom they owe it to wit their own husbands even though they should come short of others in knowledge wisdom and every other thing which doth deserve it 1 Sam. 25. 17. And 2. from the manner motive and rule of their submissive obedience while he saith as unto the Lord to wit Christ expresly spoken of ver 23. For 1. It must not be constrained and feigned but willing and sincere resembling so far at least that subjection which they owe to the Lord Christ for though the comparative particle as doth not hold forth an equality in all things yet it pointeth at a similitude and likenesse in some things 2. It must not flow from a natural principle only of law custome or desire of preventing domestick broyles but from conscience of duty to the Lord Christ and from respect to His ordinance who hath so appointed And thirdly it must be only in things lawfull and no wayes contrary to that submissive obedience which they owe to Him Doct. 1. As the right ordering of Families doth conduce much to the advancing of Religion and Policy combination in Families being the foundation of all other societies So the good and orderly conversation of husband and wife is of great concernment for advancing piety and godlinesse among all the other members of the Family for as the Apostle presseth much those duties which belong to Christians as they are members of Families so he doth begin with the duties of husband and wife Wives submit your selves 2. When we are to deal with persons of several estates and conditions and to inform and presse upon them their respective duties we are to begin with the inferiours rather than the superiours because their duty through the subjection which is in it is more difficile and being made conscience of is a strong motive unto the Superiour to go about his dutie in like manner for therefore the Apostle in pressing duties upon those three pairs which are in every compleat Family doth alwayes begin with the inferiour first as here Wives submit your selves 3. The great and main duty which a wife as a wife ought to learn and so learn as to practise it is to be
subject to her own husband so that what ever wives be otherwise for parts for birth for beauty for thrift for breeding if this be inlaking they want their chief ornament are dishonourable to God and a disgrace to their husbands for Paul doth hold it forth as their great lesson and the sum of all their duty Wives submit your selves unto your own husbands 4. There is no wife what ever be her birth parts or any other priviledge who is exempted from this ty of subjection to her own husband The law of nature God's ordinance and her own voluntary covenant do bind her to it for he speaketh indefinitely to all wives submit your selves 5. There is not any husband to whom this honour of submission from his own wife is not due no personall infirmity frowardnesse of nature no nor errour in the point of Religion doth deprive him of it 1 Cor. 7. 13. for he speaketh indefinitely also of husbands Wives submit your selves unto your own husbands 6. A wife can never discharge her duty in any measure of conscientious tendernesse towards her husband except she have an high esteem of the Lord Christ and be in the first place subject unto Him that so from love to Him she may subject her self to her husband not going without those bounds of submission which are consistent with her love to Christ for while he biddeth submit themselves unto their husbands as unto Christ he supposeth they had submitted to Christ already and speaketh to them as such Vers. 23. For the husband is the head of the wife even as Christ is the head of the Church and he is the saviour of the body THe Apostle doth next enforce this duty of submissive obedience upon wives from the ordinance of God who hath made the husband to be an head to his wife which similitude of an head taken from a naturall or politick body implyeth first the husbands eminency by reason of his sex the woman being the weaker vessel 1 Pet. 3. 7 and made for the man to wit an helper to him Gen. 2. 18. and the man not for the wife 1 Cor. 11. 9. as the head is more eminent than the body 2. It implyeth the husbands power and authority of government over his wife as the head hath power over the body to rule and direct it in which respect the man is called the image of God in a sense peculiar to himself which agreeth not to the woman 1 Cor. 11. 7. And it implyeth thirdly that ordinarily men are at least should be endued with a greater measure of knowledge prudence and other parts which they are to employ for the behoof of their wives 1 Cor. 14 35. even as the head is the seat of wisdom knowledge nerves and senses sending down influence for sense and motion to all the members upon all which grounds women ought in reason to be subject to their husbands Which argument he doth illustrate and enforce from the similitude of Christs headship over the Church whereof see chap. 1. ver 22 so that wives ought to submit themselves because God will have some resemblance of Christs authority over the Church held forth in the husbands authority over the wife I say some resemblance only for the comparative particle as holdeth forth not an equality but a similitude and likenesse and in some things only betwixt Christs headship over the Church and the husbands over the wife even in those things which I presently shew are implyed in the husbands headship which are some shaddows only of that eminency power and fulnesse of grace and perfections which are in our head Christ. But besides those the Apostle doth here expresse one thing wherein this resemblance doth also hold to wit that Christ as head is the Saviour of the body thereby implying that as Christs dominion over the Church His body doth tend to and is exercised in procuring and bringing about the Churches good and salvation So the husbands authority and eminency are given him for the like end even to procure the good and safety of his wife in defending her from injuries 1 Sam. 30. 18. providing for her 1 Tim. 5. 8. directing her in things necessary c. 1 Cor. 14. 35. and therefore the wife upon this consideration also ought to subject her self seing the husbands power and authority over her are given for her good Besides those doctrines which the Text thus explained doth expresly hold forth we may gather these consequences from it 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace ease credit or to any thing of that sort but their subjection ought to flow from the conscience of and respect to that state and dignity wherein God hath placed their husbands above them so that their personall infirmities do not prevail so much to make them despise them as the dignity of their state to beget respect reverence and obedience towards them for Paul enforceth such a subjection as floweth from this ground while he saith for the husband is the head of the wife 2. There is no society though never so strictly tied together with strongest bonds which can comfortably subsist and keep together for any space of time except there be different degrees of superiours and inferiours some to govern and others to obey in the Lord among them for the wise Lord did see it necessary so to ordain even in conjugall society of husband and wife who are so strictly tied that both are but one flesh See ver 31. and yet the husband is made the head of the wife 3. Christians ought to be of such an heavenly frame of spirit as to take occasion from things civil or naturall which do occur in their ordinary employments to ascend to heavenly contemplations of things spirituall which have some resemblance to these other things which are among their hands for the Apostle teacheth so much while he leadeth husband wife from the consideration of the union order and duties of married parties to contemplate that sweet union and order which is betwixt Christ and His Church both here and in the following verses Even as Christ is the head of the Church saith he 4. Husbands and consequently other Superiours have a speciall piece of the image of Christ put upon them in respect of their power and authority over their inferiours given them of God whereby both inferiours may be afraid to vilifie and contemn their authority lest they be therein found defacers of the image of God and they themselves also may be taught to resemble Christ whose image they bear in employing their state and dignity so as they walk answerably to it if they would have that submission and respect from inferiours which is due unto it for Paul maketh that eminency and authority which husbands have over their wives a shaddow and resemblance of Christs power over His Church even as Christ is the head of the Church 5. As the members
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
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
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
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
and will vent it self even in giving of thanks or in a sensible acknowledgement of favours received and in expressing our sense of them whether by word or work to the praise of the bestower Which duty is amplified 1. from the time when it ought to be discharged alwayes and at all times not as if we were to be alwayes and without intermission in the actuall exercise of this duty of formall and direct thanksgiving seing there are other necessary duties which sometimes must divert us from it but because our whole life ought to be according to the will of God and consequently a reall expression of our thankfulnesse to Him and because we are not to omit any occasion when it offereth of formal and direct thanksgiving to God expressed in words flowing from the inward sense and feeling of our hearts as they are said to do a thing alwayes who do it upon all due occasions See 2 Sam. 9. 13. Secondly from the matter for which we are to give thanks for all things whether spirituall or temporall prosperous or adverse for God maketh all things even those which are adverse work together for the good of such as love Him Rom. 8. 28. yea He punisheth lesse than our iniquities deserve Ezra 9. 13. and maketh saddest corrections to afford most necessary and profitable instructions Psal. 94. 12. and 119. 71. so that there is ground of thanksgiving even for those Thirdly from the party to whom this duty is to be discharged unto God and the Father See upon Col. 3. ver 17. doct 3. And fourthly from the party through whom Jesus Christ by the vertue of whose merit and satisfaction which are His name whereby He is known we are not only inabled to go about our duty Philip. 4. 13. but also all our spiritual performances whether of prayer or thanksgiving are acceptable and well-pleasing unto God Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times and for all things even for those things wherein divine dispensation goeth crosse to his own affections he may the more certainly conclude that he hath the saving work of Gods Spirit in him in a copious measure and the more apt we are to mistake repine and murmure at Gods dealing and so to wast our spirits in heartlesse complaints there is the lesse evidence of a gracious work of Gods Spirit in us at least in any great measure for he maketh giving of thanks alwayes for all things an effect of being filled with the Spirit 2. So firm so calm and composed is that man's state and inward frame of heart who hath his soul replenished with a rich measure of the saving work of Gods Spirit that nothing can fall out so crosse unto him but he may see the hand of God working for good to him in it and consequently be kept in perfect peace and a joyful frame of heart expressing it self in giving of thanks to God notwithstanding of it yea and for it for he sheweth the man filled with the Spirit may attain to this fixed frame of heart even to be giving thanks alwayes for all things unto God 3. Spiritual exercises especially that of giving thanks are such that being rightly gone about frequency in them doth not beget satiety and loathing but rather a greater delight to continue in them so that the more we are acquainted with them the more we love them for otherwise this command of giving thanks alwayes should never receive obedience 4. So steadable and usefull is a cheery and thankful frame of heart unto a Christian that it bringeth meat out of the eater encouragement from matter of discouragement and taketh occasion to lift it self up in the praises of God even from these things which are matter of down-casting and heartlesse drouping unto others for a thankful heart will give thanks alwayes and for all things even for adverse and crosse dispensations 5. Though we are bound to give thanks unto men for favours received as unto instruments of Gods good providence towards us Col. 3. -15. yet religious thanksgiving is only due unto God as implying an eying of Him to whom we give thanks as the supream fountain and author of the favour received having sufficiency in Himself and receiving nothing from any other 1 Chron. 29. 14. and implying also a religious subjection of the whole man both in soul and body unto his benefactour in evidence of a thankfull heart 1 Cor. 6. 20. for the Apostle speaking of this religious thanksgiving will have it ascribed to God only Giving thanks unto God and the Father 6. That we may imploy Jesus Christ aright whether for furniture and through-bearing in duty or for acceptation of our performances by God it is most conducing and necessary that we so take Him up as He is made known by the Word in His Person Nature and Offices and accordingly close with Him by faith as ours whereby our faith being acted in Him with relation to our state and persons upon undoubted grounds we may find more easie work to act faith in Him for furniture to such a particular duty or for acceptation to it when it is performed for Paul seemeth to imply so much while teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving he doth hold Him forth not only under His titles of Lord and Jesus and Christ which do imply His distinct Natures with the unity of His Person and His threefold Office to which He was anoynted See upon chap. 1. ver 17. doct 6. but also maketh mention of His Name which expresseth whatever other thing is revealed of Him and whereby especially He is made known and withall appropriateth Christ unto himself teaching them to do the like upon grounds of knowledge of what He is while he saith in the name of our Lord Jesus Christ. Vers. 21. Submitting your selves one to another in the fear of God THe Apostle having from chap. 4. ver 1. exhorted unto such duties as belong to all Christians in general of whatsoever rank or station doth now in the second part of this Chapter exhort to those duties which belong to Christians as they are members of families And first in this verse to make way from the former purpose to that which followeth he doth premit a general exhortation unto all whether superiors or inferiors to be mutually subject one to another where submission or subjection is taken not strictly for that which is the root of obedience in inferiors towards superiors as ver 22. but generally for that service of love which every one oweth to another for their mutuall good and advantage in their severall stations See upon Gal. 5. ver 13. And it is called submission to our neighbour because it is not sufficient that we simply do the commanded dutie unto him except our so doing flow from a principle of love to him and that we actually intend therein his
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