subjection as service done unto Christ which may give her comfort against an unkind return from her husband for he saith as it is fit in the Lord. Vers. 19. Husbands love your wives and be not bitter against them He exhorteth husbands to love their wives as the sum and fountain of all other duties which they owe unto them and forbiddeth bitternesse towards them Doct. 1. As the Lord hath not tied inferiours to their duty leaving superiours at liberty to do what they will in theirs So the mutual discharge of duty betwixt superiours and inferiours man and wife parent and children master and servant is a great incouragement for every one to set about their own duty as having not only the command of God for it but an answerable return from those to whom they do that duty hence having pressed upon wives their duty he doth the like unto the husbands and so in the rest Husbands love your wives 2. The sum of an husbands duty towards his wife is to love her there ought to be love in affection and that most ardent Eph. 5. 25. and love kything in its effects so as that he delight to dwell with her Pro. 5. 18 19. so as that he lovingly direct and instruct her 1 Cor. 14. 35. and so as he provide for her in all things according to his power which either her necessity or dignity of her rank doth call for 1 Tim. 5. 8. Husbands love your wives 3. Bitternesse in husbands towards their wives is a sin to be eschewed much he is to eschew bitternesse in his affections so as not to hate her or cold-risely to love her Eph. 5. 29. bitternesse in words so as not for light causes to upbraid her or speak contumeliously of her Pro. 5. 18. And most of all bitternesse in deeds which consists in giving her little or no trust in the family Pro. 31. 15. and with-holding from her things necessary for her supply 1 Tim. 5. 8. and in beating her which is contrary both to the Law of God Eph. 5. -29. and Nature so that very Heathens did abhor it be not bitter against them It 's a word taken from unsavory meats pointing that his conversation in all things should be delicious sweet and meek Vers. 20. Children obey your parents in all things for this is Wel-pleasing unto the Lord. He commandeth children under which according to the Scripture-phrase are comprehended sons and daughters in law c. Ruth 1. 11 12. to obey their parents in all things to wit which are not forbidden by God and that because hereby they do acceptable service to God Doct. 1. The sum of childrens duty towards their parents is obedience the Greek word signifieth obedience flowing from inward respect and reverence which is to be testified by reverent speaking of them and to them Pro. 30. 17. by giving obedience to their just commands and by thankful recompensing of them chiefly if they fall in straits 1 Tim. 5. 4. Children obey your parents 2. Age or length of days doth not exempt children from this duty Children indeed who are foris-familiate are not tied to cohabit with parents and to care for their affairs according to their direction Gen. 2. 24. which children under the care of parents are tied unto as being members of the family Gen. 37. 12 13. but they are bound to reverence their parents and be thankful to them as their necessity requires for the word rendered Children signifieth all who are begotten whatever be their age Children obey your parents 3. The obedience which children owe to parents is of very large extent even to all things to wit not forbidden of God Eph. 6. 1. which limitation is insinuated here in the reason of the command for this is wel-pleasing unto the Lord but it extendeth to all other things as if the thing commanded be good or in its own nature indifferent yea even their rigid and seemingly unreasonable commands in things indifferent are not to be disobeyed Gen. 22. 6. if they cannot be otherwise diverted Obey your parents in all things 4. As obedience to parents is very acceptable to God for it 's injoyned in the first Command with promise and in the second Table Eph. 6. 2. So that children may obey their parents aright it is necessary that their hearts be touched with some reverence towards God and a desire to please him which will make them endeavour to please their parents in God and thereby do service to God The argument used to inforce obedience bâ—areth this much for this is well pleasing unto the Lord. Vers. 21. Fathers provoke not your children to anger lest they be discouraged Because parents are apt to abuse their parental authority and chiefly the fathers Therefore he injoyneth them to use it moderately not irritating their children lest they turn heartlesse and discouraged Doct. 1. Fathers are so to use their authority over their children as not to give them just cause of irritation whether by denying unto them that which is their due in food raiment or means of education 1 Tim. 5. 8. or by commanding things in themselves unjust 1 Sam. 20. 31 34. or by unjust and rigorous commands about things in their own nature indifferent 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 or immoderatly when there is a fault for just and moderate correction is necessary Pro. 13. 24. Fathers provoke not your children to anger 2. As parents by too much indulgence towards children make them sluggish petulant or prophane Pro. 29. 15. So by their immoderate severity they make them dull to action heartlesse and discouraged from whence do flow sicknesses and death yea and sometimes desperate contumacy the consideration whereof should make parents deal more gently with them though they are alwayes to keep up their fatherly authority for this is given as a reason of the prohibition lest they be discouraged Vers. 22. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singlenesse of heart fearing God He entereth here upon the duty of servants whereon he insisteth not only because their condition was most hard as being for the most part bought slaves but also it seemeth severals of them under pretence of Christian Liberty did shake off the yoke their masters being unconverted Pagans whereby Satan did labour to make the Gospel odious Therefore Paul exhorteth them to obey their masters who had power over their flesh and bodies in all things lawfull and that not only when their masters were present as labuoring meerly to please them but in sincerity of heart as fearing the all-seing eye of God Doct. 1. The freedom purchased by Christ and offered in the Gospel is spiritual to wit from the condemning power of the Law Gal. 3. 13. from the dominion of sin Rom. 6. 18. and the legal ceremonies Gal. 2. 4. But
scriptural Songs in the in the old Testament may and ought to be sung in this part of Gospel-worship for saith he in psalms hymns and spiritual songs singing c. or rather singing in psalms hymns c. for so the words may be rendered now all agree that hereby are designed the Psalms of David and other scriptural Songs though there be some difference about the kind of Songs which are intended to be expressed by every one of those in particular 7. That this piece of Gospel-worship may be gone about acceptably First Our Songs would be spiritual and this not only for the matter but because of the assistance of Gods Spirit and of a spiritual frame of heart which is required for singing aright Eph. 5. 18 19. Secondly They would carry with them a kind of delectable edification to the hearers as being sung with grave and melodious tones and so as the matter which is sung may be understood by others 1 Cor. 14. 15. This is to sing with grace or in a delicious and edifying strain so is the word taken chap. 4. v. 6. Thirdly Except the heart and inward affection be stirring in this duty the outward grace and delectation which is in it serveth for no purpose singing in your hearts Fourthly In singing the heart ought to be taken up immediatly with the thoughts of praise unto God arising from the consideration of the matter which will alwayes furnish a heart rightly disposed with some thoughts of that kind singing in your hearts to the Lord. Vers. 17. And whatsoever ye do in word or deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him He giveth a common rule for all our actions that they be undertaken in Christ's Name and that thanks be given to God the Father through Christ for the event or successe of them Doct. 1. Christians are not left to their liberty neither in things necessary nor yet altogether in things of their own nature indifferent neither in their words nor deeds nor yet their thoughts for those are deeds or actions of the mind and inward man to do as they please in them but are tied to walk by a rule and particularly they are to be ruled by Christ's command with in-calling of his help and aiming at his glory in what they do for doing in his Name importeth all those three Matth. 18. 20. Luke 10. 17. Psal. 31. 3. and however it be impossible to have an actual purpose to glorifie him and imploy his help actually for every thought word and deed yet the heart would be habitually inclined to do all things in his strength and for him and in solemn and weighty actions there ought to be an actuall purpose of this kind And whatsoever ye do in word or deed do all in the Name of the Lord Jesus 2. They who do all things in Christ's Name will have still abundant matter of thanksgiving to God in the close of their action whatever be the event do all things in the Name c. giving thanks 3. We ought to acknowledge thankfully our obligation to God for the successe and event of our lawful undertakings Not sacrificing to our own net or burning incense to our own drag Hab. 1. 16. Giving thanks to God and the Father or God who is the Father see upon chap. 1. ver 3. which excludeth not the other two persons but the Father being the fountain of the Deity from whom as the prime author all good things are derived to us by mediation of the Son the holy Spirit working them in us Therefore that the order both of nature and of operation may be pointed at for the most part we expresse the Father both in our prayers and praises not excluding the other two persons 4. There is no address to the Father in any duty whether of prayer or praise so as to be born through or accepted in it but through Jesus Christ giving thanks to God and the Father by him Vers. 18. Wives submit your selves unto your own husbands as it is fit in the Lord. In the second part of the chapter from this verse to the end he treateth of these duties which relate to Christians as they are members of a family and as there are in every compleat family three pairs to wit Husband and Wife Parents and Children Masters and Servants whereof the latter is alwayes inferiour to the former so he points at the duty of each of those and still beginneth with the inferiour first 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 duty also and first he presseth upon wives their duty to wit subjection to their husbands from the conveniency of it and qualifieth their subjection that it be in the Lord. Doct. 1. It is not sufficient for Christians to go about general and common duties of Christianity but those other duties which belong to them as being in such a state of life to wit as Magistrates Ministers Husbands Wives c. must be in a special manner made conscience of for the Apostle having exhorted unto those common vertues doth now presâ—e such duties as concern Christians in their particular vocations Wives submit your selves c. 2. It is much for the advantage of Religion that particular families be well ordered the whole Church being made up of those hence he presseth much those duties which belong unto Christians as they are members of families Wives submit your selves c. 3. The sum of a Wives duty unto her Husband is subjection which comprehendeth a reverend esteem of him Eph. 5. 33. respective speaking of him and to him 1 Pet. 3. 6. and obedience to him in things lawful 1 Pet. 3. 5 6. Wives submit or subject your selves 4. However a womans own husband may come far short of others in parts gifts and every other thing which deserveth reverence and subjection 1 Sam. 25. 17. yet because of the Ordinance of God and that peace may be kept betwixt man wife she is to submit to her own husband respecting none so much as him depending upon none and following the counsel and direction of none so much as his for so the Apostle commands Submit unto your own husbands 5. Whether we consider the Ordinance of God injoyning or the infirmity of the woman as being of the weaker sex or the great inconveniency of jealousie hatred and strife which followeth upon the denying of this subjection it will be found most convenient equitable and just that wives be subject unto their husbands as it is fit 6. The subjection which a wife doth owe unto her husband is in the Lord Christ so that in the first place she is to subject her self to Christ and from love unto him to subject her self to her husband whence it will follow that she is to obey him only in things lawful and to look upon her
coveteth not the gold of the rich and hath no interest divided from that of eternity and justice Genes 18. 25. So that with God there neither is nor can be respect of persons CHAP. IV. IN the first part of this Chapter the Apostle having set down the duty of masters towards servants v. 1. exhorteth those Colossians unto severall duties as to prayer v. 2. and to pray for himself in particular v. 3 4. and to circumspect walking towards Heathens v. 5. and to aim at delectable edisication in their discourse v. 6. In the second part he declareth why he sent Tychicus and Onesimus unto them whom he highly commendeth v. 7 8 9. In the third part are first salutations whereof some were sent to the Colossians from three of the Circumcision who are described and commended v. 10 11. some from their own Minister Epaphras whom he highly commendeth v. 12 13. some from Luke and Demas v. 14. and the rest from Paul himself to the Laodiceans v. 15. And secondly some directions unto them for use-making of this Epistle v. 16. and that they would admonish their Minister v. 17. and so he puts a close to the Epistle v. 18. Vers. 1. Masters give unto your servants that which is just and equall knowing that ye also have a Master in heaven THis verse seemeth to be a part of the preceding Chapter whether we look to the purpose which goeth before or to that which doth follow wherein he exhorts masters to give unto their servants that which they were obliged whether by strict Law and condition or by the Law of charity and christian meeknesse and that because they had a Master in Heaven who would reckon with them if they did otherwayes Doct. 1. Masters ought to give unto their servants that which is just that is what they are tyed unto by the rule of strict justice aâ— first food competent to their service and state Prov. 31. 15. Secondly their hire James 5. 4. And thirdly work wherein they are not to presse them rigorously and above their power Prov. 12. 10. nor yet suffer them to be altogetheâ— idle Prov. 29. 21. For saith he Masters give unto your servants that which is just Doct. 2. They are also bound to give unto them that which is equall that is what they are tyed unto by the rule of charity and christian meeknesse as first to see that they serve God which is injoyned to Masters in the fourth Command Secondly not to do all with them by boast and terror as if they were beasts but to draw them on with meeknesse as being of the same nature with themselves Eph. 6. 9. Thirdly not to be tyrannicall by making their will an absolute rule for them but to hear them when in modestie they produce reason to the contrary Job 31. 13 14 Fourthly to have respect unto their infirmities by caring for them when they are sick Matth. 8. 6. Yea and fifthly to let somewhat fall beyond condition unto those who are faithfull Prov. 1 â— 35. Give unto your servants that which is equall Doct. 3. A right to Heaven and the heavenly Inheritance ought not to prejudge a man in what is due unto him of things worldly A right unto the one doth not enevate but rather establisheth their right unto the other and so they may without offence seek and plead for what is due unto them Thus notwithstanding that Heaven is promised chap 3. v. 24 to godly servants yet masters are commanded to give them that which is just and equall 4. The greater that men are in the world they stand in more need to have the terror of God perseuted unto them that thereby they may be excited to their duty for as he proponed a comfortable promise unto the poor servants chap. 3. v. 24. so he boasteth masters with the consideration of God's greatnesse knowing that ye also have a Master in heaven 5. Superiors and masters should so carry themselves as remembring they have one above them to call them to an accompt knowing that ye also have a Master in heaven 6. We would so represent God unto our selves as may serve best to restrain from sin and put us upon our duty for to inforce the exhortation he proponeth God unto them as their master in heaven which speaketh his absolute dominion 2 Chron. 20. 6. his omniscience Psal. 11. 4. his holinesse Isai 57. 15. and his omnipotency Psal. 115. 3. So that their sin could not be hid from him his holy nature did hate it he had both right and power to punish it ye also have a Master in heaven Vers. 2. Continue in prayer and watch in the same with thanksgiving He exhorteth unto the exercise of prayer and to some conditions required for the right discharging of this duty As first Instant and vehement persevering in it Secondly Watchfulnesse and fervency Thirdly Thankfulnesse Doct. 1. The exercise of prayer is necessary for the right performance of commanded duties it being a mean in the use whereof covenanted strength and influence is conveyed unto us Matth. 7. 7. without which we can do nothing for unto the former exhortations he subjoyneth Continue in prayer 2. We ought to continue and persevere in this exercise opposing all tentations mightily which tend to make us quite it Continue in prayer The word signifieth to continue with strength so as no labour or toil do make us weary or give it over Which continuance relateth first to the disposition of the heart being still kept in a sitnesse to go about that duty when occasion offereth and next to the actual exercise it self that it be sometimes every day at least gone about and alwayes when there is oportunity though we are not to quite all other duties that we may be wholly constantly and only in this see 2 Sam. 9. 13. Doct. 3. That this exercise of prayer be discharged aright watchfulnesse is required a watchfulnesse especially of the mind this first before we come to the duty watching for an opportunity of praying searching out and observing those things which may furnish matter for prayer as Gods mercies and our own escapes Secondly in the duty that we be intent upon it our graces kept in exercise while we are at it and what is Gods dealing with the soul in it may be observed as if he straiten give liberty hide his face or shew himself gracious Thirdly after the duty as what answers we receive and lest we be overtaken either with pride for doing well or with discouragement for our coming short And watch in the same 4. Thanksgiving for favours already received ought to be joyned with prayer as a choice argument whereby to plead and prevail for new ones Psal. 44. through the whole yea though we should not prevail for the time yet we owe thanks in that he hath been sometimes intreated and is only delaying now untill a more fit time wherein he may give that which is sought Psal. 43. 5. Watch in the same
it is not bodily the Gospel doth not meddle with a mans outward estate as it findes him whether Master or Servant so it leaves him 1 Cor. 7. 21 for some of those Colossians were Servants before conversion and they remain so after conversion Servants c. 2. The dominion which Masters have over Servants is onely in things temporall and of the flesh it is not over the conscience in which respect there is onely one Lord and Master Matth. 23. 8. and Law-giver James 4. 1â— for they are called masters according to the flesh to denote the extent of their mastership 3. As the sum of those duties which servants owe to their masters is obedience which supponeth respect and reverence So this obedience is of large extent to wit to all things not forbidden of God even their rigid commands are not to be contemned 1 Pet. 2. 18. obey in all things your masters 4. When servants seem respective to their masters person and carefull of what concerneth him himself being present or when they know the thing which they do will come otherwayes to his knowledge but at other times are unfaithfull or carelesse this is a sin much to be condemned as evidencing they seek no more but humane approbation so as if they can get the eyes of men sylored they regard not the anger of God for this is eye-service here condemned and he calleth those who are guilty of it men-pleasers Not with eye-service as men-pleasers 5. Servants ought to serve their Master and to minde his businesse in singlenesse of heart that is whether their master be present or absent whether their actions come to his knowledge or not they may be alwayes most seriously affected towards the thriving of his affairs In singlenesse of heart 6. It is onely the impression of the awe and fear of God upon the heart which will make a servant minde his masters businesse thus Service in singlenesse of heart is not to be expected from wicked servants lestitute of the fear of God but in singlenesse of heart fearing God Vers. 23. And whatsoever ye do do it heartilâ—y as to th Lord and not unto men He qualifieth the obedience required that it be hearty and willing without grudging because therein they ought to eye God more than man for the negative particle doth not deny simply but comparatively so that as to the Lord and not to men is to the Lord â—ore than to men as Mark 9. 37. Doct. 1. Servants should do their service willingly carefully readily and pleasantly for then do they it from the heart otherwayes it 's neither acceptable to God nor men for though man do not see the heart yet heart-unwillingnesse doth kyth in a backward and unpleasant carriage Whatsoever ye do do it heartily 2. Servants should so go about their duty to men as therein to look unto God more than man by doing it because God commandeth it and in the way wherein he doth command it and in making conscience of their duty to man out of conscience to God even when masters fail in theirs 1 Pet. 2. 18 19. And except servants eye God thus they have but small incouragement otherwayes to do their duty heartily for he commandeth them to do as unto the Lord and not unto men in order to make them do heartily Vers. 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ. That he may excite servants to their duty he useth some arguments the first taken from that free retribution of the heavenly Inheritance which Christ shall give unto those who serve him in their calling and to believing servants among the rest Doct. 1. There is no calling so mean or base which is lawfull and piously gone about wherein a rich reward is not to be expected from God even Servants shall receive the reward 2. So poor is the reward which servants have to expect from their Masters and what is promised is often so slightly payed that for their incouragement they would cast their eye frequently upon the reward of this heavenly Inheritance for the Apostle holdeth it out to be eyed by them while he saith of the Lord ye shall receive the reward of the inheritance 3. In Heaven there is no distinction of servants and sons all are children and heirs who are there even servants shal receive the inheritance of sons 4. Whatever reward is promised to any work of ours it proceedeth not from the worth which is in the work but from God's free grace who freely promiseth for it 's the reward of an inheritance the word signifieth an inheritance obtained by lot wherein least of man is seen 5. Promises have no influence to excite unto duty except the truth of them be known and believed divine Truths are looked upon by many as fansies hence there is so much preaching of them and so little wrought by them Knowing that of the Lord. 6. As Christ will have none to serve him for nothing so the meanest service that is being done with the right qualifications is service done to Christ for so speaketh he here of servants ye serve the Lord Christ and hereby assureth them of the reward Vers. 25. But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Here is a second argument taken from Gods judgment to come whether upon Masters or Servants who do wrong confirmed from this that God is no accepter of persons Doct. 1. Hope of reward is not sufficient to draw men to their duty except they be also driven to it by the fear of punishment for so much is grounded upon those words as they speak to Servants to whom the promise was but presently proponed but he that doth wrong shall receive 2. So just is God that he will not passe by those wrongs which are least thought of by men such are the mutuall injuries of Masters and Servants for he whether Master or Servant that doth wrong shall receive for the wrong 3. The Lord keepeth a proportion betwixt sins and stroaks so that the more wrong a man doth the sorer shall his punishment be Heb. 10. 29. for he shall receive his wrong that is a just retribution according to his wrong 4. It is usuall for people to conceit of somewhat in themselves for respect to which they will not be so dealt with by God as others though they be alike guilty some do thus conceit of their riches some of their poverty some of their parts sâ—e doct 1. upon v. 11 For his vindicating God from having any such respect to persons imports that it is usuall for men to have contrary thoughts of him 5. There is no such respect of persons with God he will spare none for outward respects as being free of all those base passions which make men wrest judgement for respect to persons he feareth not the great he is not preposterously compassionate towards the poor he
that they might stand perfect and compleat in all the will of God 5. It is neither the pains of a Minister nor resolution of a people Rom. 9. 16. but the power of God which worketh constancie in the way of holinesse against the stormy blasts of severall temptations for Epaphras prayeth unto God for it that they may stand perfect and compleat in the will of God 6. Approven obedience to the will of God and that which is to be aimed at is that which is 1. perfect to wit with a perfection of parts or sincere and not hypocriticall that ye may stand perfect 2. 〈…〉 earty and willing the affections being as it were filled with and carried on by the command and compleat or filled It 's a Metaphor from sails filled with winde 3. Universall as having respect unto all the Commandments In all the will of God Vers. 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and them in Hierapolis He confirmeth by his own testimony what he presently spoke concerning the zeal or fervent and burning care for so the word signifieth which Epaphras had of them and their neighbouring Churches Doct. 1. Men in place and eminencie are bound to give a testimony to the graces and gifts of any whom they know to be deserving that so the person of whom they testifie may be in better capacity to do good unto others with whom such a testimony will have weight for Paul giveth as it were a testimonial unto Epaphras I bear him record c. 2. It 's a great part of a Minister's commendation that he be zealous or fervently carefull for the spirituall good of his flock So Paul beareth record that Epaphras had a great zeal for these Colossians the people of his charge chap. 1. v. 7. 3. A Minister's zeal ought to be extended towards others of Christ's Members than those of his proper charge and chiefly unto those Churches which ly nearest unto him as being in a neerer capacitie by their good or evill example to advance or retard the work of God among his own flock So Paul beareth record that Epaphras had a great zeal for those in Laodicea and Hierapolis which were neighbouring Churches Vers. 14. Luke the beloved Physician and Demas greet you Here are some salutations sent from Luke and Demas Doct. 1. As Christ when he is about to supply his Church with a Ministery will take men of any calling whom he pleaseth to choose and make them Ministers So worldly advantage is not to be stood upon when Christ calleth for Luke the same as it seemeth who wrote the Gospel was before a Physician and had now become a Minister though his former calling would have advantaged him more chiefly at those times when Civill Authority did allow no maintenance for Ministers Luke the beloved Physician 2. Men in place chiefly should lay out their love and respect so wisely that it may tend to a man's commendation to be respected by them as being known to lay out their affection upon none but such as are worthy of it So Paul calleth Luke beloved to wit by him that hereby he may commend him to them Luke the beloved Physician 3. There are many fair Professors within the Visible Church who may afterwards turn Apostats who so long as they keep the mask of a Profession will not be behind with the best in externall duties yea and often do out-strip others for this Demas whom many take to be the same who is spoken of 2 Tim. 4. 10. to have turned Apostate and as some write an Idolatrous Priest is here among the first in saluting those Colossians And Demas greet you 4. Though judicious Ministers may have their own fears concerning such fore-mentioned Professors yet so long as they continue in the externall duties of Christianity they ought to give unto them that outward respect which is given unto others but withall Ministers would be sparing to ingage much in the commendation of any whom they have ground to suspect will prove such untill time try what they are for Paul writeth the salutation of Demas among the rest though it is like he had his own fears concerning him for he commendeth him not as he did the rest And Demas greet you Vers. 15. Salute the brethren which are in Laodicea and Nymphas and the Church which is in his house The Apostle directs them to salute in his name the Christians at Laodicea that so they might be prepared to hear this Epistle with greater attention And above all the rest he saluteth one Nymphas a man eminent for plety and the Church at his house whereby may be meant both a Congregation of Christians to whom he had given his house for a place of publick assembling to Divine Worship As also his own Family who were piously instructed and orderly governed as if they had been a Church Doct. 1. People are not so to make use of the respect and affection which a publick Minister carryeth unto them as to make others equally deserving jealous of him as if he did carry no such respect unto them for the Apostle imployeth those Colossians to salute in his name the brethren which were in Laodicea as if he had said Let them know I carry the same respect unto them which I carry unto you 2. However a Minister be tyed to respect all the Members of the Church and to evidence so much by discharging all common duties towards them yet he is bound to put some more respect upon those who are more eminent for piety among them that so by his countenancing the appearances of piety he may make it the more desirable and lovely for Paul saluteth Nymphas in particular 3. As the Primitive Church had not the countenance of Civill Authoritie to provide upon the Publick expence places for the Congregation to meet and publick maintenance for Ministers So such was the servor of love to the Gospel then that private Christians did contribute largely and freely for the up-holding of it Charity did move to give more then than force of Law can now for Nymphas gives his house to be a publick Place of meeting for the Church and the Church at his house 4. Masters of Families should so train up their houshold in the exercise of Divine Worship and in a godly conversation by instructing the ignorant 1 Cor. 14. 35. rebuking and censuring the disobedient and profane Psal. 101. 7. and by discharging all duties of worship competent to the Master of a Family and causing his Family to joyn with him Josh. 24. 15. that they may deserve the name of a Church So much is imported by those words the Church at his house as they contain a designation of his Family Vers. 16. And when this Epistle is read amongst you cause that it be read also in the church of the Laodiceans and that ye likewise read the Epistle from Laodicea He directeth them that after they have