duty For understanding of which promise know that though it was to be understood even in the most plain and obvious sense of the words as it was held forth to the ancient Church to whom God used to promise and bestow things carnall and earthly as an earnest and shadow of things heavenly 1 Cor. 10. 11. Yet even then there was a tacite condition implied to wit in so far as the thing promised should serve for Gods glory 2 Chron. 35. 24. and the good of those to whom the promise was made 1 King 14. 13. But now under the New Testament though this promise even in the letter be doubtlesse fulfilled unto many Yet it is chiefly to be understood in a sprituall sense in so far as the godly obedient childe whether he live long or short doth alwayes live well because he liveth in Gods favour Psal. 63. 3. and cometh to a full and ripe age as having reached the prize and mark for attaining whereof life is given even the salvation of the soul Isa. 65. 20. Hence Learn 1. Though our first and chief motive unto duty ought to be the equity and righteousnesse which is in the thing it self as being commanded by God Yet we may eye the promised reward whether temporall or eternall as a secondary motive and encouragement providing it be not looked at as a thing to be merited by our obedience Luk. 17. 10. for as ver 1. he inforced this duty of obedience from the equity of it in the first place So here from the advantage which should redound unto children by it in the second place That it may be well with thee 2. So merciful is God to man that He hath injoyned only those things as equitably righteous and conducing to His own glory which tend also and no lesse to our own profit and advantage so that we need not to separate our own well-being from His glory but are alwayes to seek the former as a mean of and in subordination to the latter for the Apostle sheweth that this duty of obedience in children as it tendeth to glorifie God in the first place it being a doing of what is right according to His command So it tendeth to the advantage of children in the next That it may be well with thee 3. To live well and long upon the earth is in it self not to be despised or under-valued in so far as though the godly man the longer he liveth he is the longer keeped out of heaven yet he findeth the moe proofs and experiences of Gods goodnesse here on earth 1 Joh. 3. 13. and hath the larger opportunity of a fair seed-time of glorifying God here and consequently shall of free grace reap a more plentifull harvest of comfort at death and of glory hereafter 2 Cor. 9. 6. for he promiseth this as a blessing to the obedient childe that it may be well with thee and thou mayest live long upon the earth which as we shew is accomplished sometimes in the very letter 4. Then do we rightly apply unto our selves under the New Testament those things which were spoken to the Jews under the Old when passing-by what was in such things typical or astricted to the infant-state of the Church which then was we look upon what was substantial moral or of common equity as belonging unto us yet for so much doth the Apostle teach while citing the promise annexed to the fifth command he saith only that thou mayest live long upon the earth and omitteth the last clause of that promise to wit which the Lord thy God giveth thee Exod. 20. 12. whereby that promise was in a peculiar manner astricted to the Jews and to the land of Canaan which He did give them to inherit 5. The best way to thrive even in things worldly and to attain prosperity health wealth and length of dayes so far at least as shall serve for Gods glory and our own good is to live a godly life by taking heed thereto according to Gods Word and especially by giving due reverence and obedience to our natural parents and consequently to all our lawfull superiours because of the Command of God for unto the Command ver 2. Honour thy father and mother this promise is subjoyned that it may be well with thee and thou mayest live long upon the earth Verse 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. HE doth here in a word set forth the duty of parents And because they are apt to abuse their parentall authority and chiefly the fathers therefore he enjoyneth to them and by consequence to the mothers to beware of provoking their children to wrath or of imbittering their spirits which is done either by denying them that which is their due in food râ—iment or meanes of education Lam. 4. 3. or by commanding things in themselves unjust 1 Sam. 20. 31. or by unjust and rigorous commands about things in their own nature indifferent 1 Sam. 14. 29. or inveighing with bitter words against them chiefly when there is no cause 1 Sam. 20. 30. and lastly by beating them either unjustly when there is no fault 1 Sam. 20. 33. or immoderatly unseasonably or basely when there is a fault Next he doth guard them against the other extremity of too much indulgence to their children while he exhorts them first to bring them up or as it is in the original to nourish them which comprehendeth not only their giving unto them present maintenance from the womb Gen. 21. 7. but also their providing for them against the future 2 Cor. 12. 14. and training them up in any lawfull imployment whereby they may be able under God to sustain themselves and theirs Gen. 4. 2. And secondly to joyn nurture and admonition with their education by the former whereof is meaned the timous seasonable and compassionate correction of children which parents are bound to dispense Prov. 13. 24. and by the latter is meaned the information of their judgement how they ought to carry themselves towards God in things religious Gen. 18. 19. and how towards man in righteousnesse civility and good manners which is also a great piece of the duty of parents towards children Prov. 31. 1 8 9. And lastly he addeth that their education must be in the admonition of the Lord Christ that is such as becometh Christians and by which young ones are instructed chiefly in the knowledge of Gods Word of Jesus Christ and of the way of salvation held forth by Him Hence Learn 1. Such is the prevalencie and interest of sin in the soul of man now fallen that in some it wholy extinguisheth or much weakeneth the most intense of our natural affections and maketh them run in a channel quite contrary unto what they ought for the Apostle supponeth that even naturall affection in some parents to their own children will be so far weakened as by their unnatural carriage to provoke and imbitter them
history ver 22 23. Thirdly he expoundeth the mystery of the two Covenants prefigured by the history ver 24. 25 26. Fourthly he confirmeth the truth of this mystery from Scripture ver 27. Fifthly he maketh application of the whole purpose first for information of the way to attain the heavenly inheritance ver 28. Secondly for consolation against present persecutions to the end Vers. 1. NOw I say that the â—eir as long as he is a childe differeth nothing from a servanâ— though he be lord of all 2. But is under tutors and governors until the time appointed of the father THe Apostle being yet further to clear the Churches freedom from that legal external policy of the ancient Church whereof he spake so much chap. 3. ver 19 c. doth use another similitude taken from a pupil and his tutors and curators And first having made a transition usual to him when he is more fully to explicate any former purpose See chap. 5. 16. 1 Cor. 15. 50. he setteth down the similitude in these verses to this purpose That a childe though he be heir and owner of all his fathers inheritance in hope and as to right yet so long as he is a minor and under age he differeth nothing from a servant in point of subjection and as to free government and enjoyment of his rights and goods ver 1. and this because he himself is ruled and his estate managed by tutors and curators the continuance of which subjection the Apostle sheweth is ordinarily limited unto the time prescribed by the father longer than which the heir is not to remain in that state of subjection to his tutors ver 2. There are indeed other limits of childrens minority prefixed by the Law besides the Will of the father but he mentioneth this because it only doth quadrate to the present purpose for which the similitude is made use of From this usual custom among men approved of here by the Spirit of God being considered in it self and without respect had to that spiritual purpose unto which it is applied afterwards Learn 1. So licentious is youth where there is no restraint and so foolish as being destitute of experience and more ruled by the inundation of impetuous passions than force of reason That it is much conducing both for a man's self and for the publick good of the society among whom he liveth he be first subjected unto others and made to obey as a servant whereby in progresse of time he may attain some wisdom and experience before he have absolute power to dispose of his own estate and obtain dominion over others otherwise it could not be so generally agreed unto by all parents and in all nations that the heir as long as he is a childe should differ nothing from a servant which the Apostle speaketh of as an approven custom and excepted against by none 2. It is the duty of parents as to provide a competent portion for their children whereupon they may live when they themselves are dead and gone so to do what in them lyeth to secure their portion for them lest it be delapidated by their childrens folly or any other way rendred uselesse unto them for unto this end are tutors and curators provided by the father unto the childe But he is under tutors and governors 3. Though parents are not to give unto their children just cause of irritation Col. 3. 21. yet they ought not to please them to their hurt but in some things must crosse their humour to wit especially when their so doing tendeth evidently to their childrens good for though the heir even when he is a childe would affect liberty and absolute dominion over his own estate yet the wise parent must keep him under subjection to tutors and governors 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience as may enable them to manage their own affairs seing otherwise their person and estate must come under the tuition government and reverence of others who possibly may prove their unfriends for they must even be under tutors and governors 5. Parents would labour to carry themselves with so much equity wisdom and streightnesse in providing a worldly portion for their children to live upon as they do not disoblige those with whom they have commerce that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others even those whom they shall be necessitated to appoint for tutors and governors 6. It is the wisdom of parents to place no such trust of their children and means upon any though otherwise never so much trust-worthy but that they be limited in and at a set time be obliged to give an account of their trust Power and trust is a thing so dangerous that if it be at the intrusted partie 's option there are but few who willingly do part with it Therefore as for one reason it is marked here as a part of the father's providence to prescribe a time longer than which his childe is not to be under tutors and governors Until the time appointed by the father saith he Vers. 3. Even so we when we were children were in bondage under the elements of the world HEre he applyeth the similitude shewing the Church when she was in her infant-state under the Old Testament was kept in bondage and subjection under that rigid and strict administration or outward policy which then was and served for an A B C or a rough Rudiment whereby the ancient Church was instructed for the most part by resemblances taken from earthly and wordly things The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth is already marked chap. 3. ver 15. doct 2. Learn 2. The Church of God under the Old Testament was in a state of nonage and as an infant or childe first for quantity as being contained in narrow bounds once of one family Gen. 4. 3 4. and at most but of one nation Psal. 147. 19 20. Secondly in understanding for although some persons were then endued with more excellent gifts of wisdom and knowledge than any now such as Abraham David c. And though many even under the New Testament are but in understanding children and babes Heb. 5. 12. yet considering the more clear revelation of the Gospel which now is 2 Cor. 3. 18. we not only have an opportunity of attaining to much more knowledge now than they had then Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was Mat. 11. 11. Yea and those of them who excelled most in knowledge did see but afar off Deut. 18. 18. and through a cloud of many dark Ceremonies Heb. 9. 9. which now are removed for speaking of the Jewish Church before Christ came of which himself
that state of light unto which we are called must be extended unto duties of all sorts not only to duties of goodnesse and righteousnesse towards our neighbour but also to duties towards God so as we imbrace those Truths which He holdeth forth in Scripture without all mixture of Error yea and take Him for our party in every duty as being the only judge of our sincerity for he saith The fruit of the Spirit is in all goodnesse and righteousnesse and truth Vers. 10. Proving what is acceptable unto the Lord. BEfore the Apostle use any moe arguments to inforce the former precept he doth first resume and explain the precept it self And first he explaineth the affirmative part thereof by giving one direction necessary to be practised by those who would walk as children of light even that by diligent search and enquiry they prove and try according to God's will revealed in His Word Isa. 8. 20. what is acceptable and well pleasing unto Him in every step of their way Doct. 1. There is no walking as a childe of light or suitably unto that gracious state to which we are called except we conform our selves not unto this world Rom. 12. 2. or to what may bring about our own advantage and so gratifie our lusts Matth. 5. 29. but unto what is acceptable to God and prescribed unto us as the rule of duty in His Word for this proving of what is acceptable unto Him is required not for it self or to rest thereon but to regulate our practice accordingly See ver 11. doct 1. and is called-for as a necessary concomitant of walking like children of light as is clear from the grammatical construction according to which this verse is to be joyned with the close of the eighth so that it runneth thus Walk as children of the light proving what is acceptable 2. We cannot conform our selves unto what is acceptable to the Lord and consequently cannot walk as children of light except we make a serious search and enquiry into the rule of duty and acceptation revealed in the Word yea and do what we do that we may come up to that rule and therefore we walk not acceptably when either we do things rashly without deliberation Prov. 19. 2. or doubtingly after deliberation Rom. 14. 23. yea nor when the thing done is in it self right and acceptable but we do it not from that ground but to gratifie our own lusts Matth. 6. 2. or the lusts of others Gal. 1. 10. for in order to this walking he requireth them to prove what is acceptable to the Lord as the rule by which they were to walk 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life but in order to all whether of greater or lesser concernment whether advantage or losse may probably follow upon our conforming of our selves unto this rule for the direction is indefinit without any limitation or restriction unto this action or that and therefore it ought to be extended unto all Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord especially in some intricate cases is not easily attained there must be an accurate search together with an excercising our selves in the practice of those things which we already know to be acceptable that so we may experimentally know them to be such and get our knowledge bettered in those things whereof we are yet ignorant Joh. 7. 17. for the word rendred proving signifieth an accurate proof not so much by argument as by trial and experience as gold is tried in the fire Iam. 1. 12. Proving what is acceptable unto the Lord. Vers. 11. And have no fellowship with the unfruitful works of darknesse but rather reprove them HE explaineth next the negative part of the former precept as it was expressed ver 7. First by discharging them to be accessory any of those wayes mentioned ver 7. doct 3. to the sins of wicked men called here works of darknesse because they flow usually from the darknesse of ignorance Act. 3. 17. and are the works of unrenewed men who are nothing but darknesse See ver 8. are contrary to the light of Gods revealed will Joh. 3. 20. and are usually committed in the dark the very actors being ashamed to do them openly 1 Thess. 5. 7. and because they bring those who live and die in them without repentance unto utter darknesse Matth. 25. 30. They are also called unfruitfull works because they not only bring no advantage unto those who do commit them Rom. 6. 21. but also much hurt and dammage even the wages of sin which is death Rom. 6. 23. Next by commanding them to reprove convincingly those works of darknesse and the parties guilty of them and this though chiefly by their contrary good works Heb. 11. 7. yet not only by those but also by the word of admonition and reproof Eccles. 7. 5. as occasion should offer and Gods glory with the edification of their neighbour should seem unto spiritual prudence to call for it Besides what is already observed from a parallel place ver 7. doct 1. hence Learn 1. Then do we make an approven search and enquiry into what is acceptable unto the Lord when we do not satisfie our selves with the naked knowledge of what He approveth Rom. 2. 18. nor yet do only labour to defend by force of reason or sufferings what we find to be truth after search against gain-sayers 1 Cor. 13. 2 3. but do also make it the rule of practice by practising or for bearing accordingly for the Apostle having commanded them ver 10. to prove what is acceptable unto the Lord doth here enjoyn them to abstain from that which they could not but by searching find to be displeasing to Him while he saith and have no fellowship with the unfruitfull works of darknesse 2. Though we are not simply and in all cases to abstain from the fellowship of wicked men but may freely converse with such of them as we are bound unto either by the law of necessity Psal. 120. 5 6. or by any civil 1 Pet. 2. 18. religious 1 Cor. 7. 12. or natural bond Eph. 6. 1 2. yet no ty of that kind doth give us warrant to partake with them in their sins and therefore we are to eschew all unnecessary and voluntary fellowship and familiarity with them Psal. 26. 4. lest thereby we be drawn to walk in their wayes Prov. 22. 24 25. and they be hardened in their evil course and kept from being ashamed 2 Thess. 3. 14. for he forbiddeth absolutely all fellowship with them in their sins and consequently whatever may bring us under that hazard if so it can be eschewed without the neglect of any other duty And have no fellowship with the unfruitfull works of darknesse 3. We ought to look upon sin in its blackest colours of shame digrace losse of our time strength and of all other expence consumed upon it
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
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
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
while he saith Fathers provoke not your children to wrath 2. To provoke or stir up others unto sin maketh us guilty before the Lord even of those sins which others commit being provoked thereunto by us Hos. 6. 9. for Paul forbiddeth and condemneth this as a sin in parents towards their children Fathers provoke not your children to wrath 3. So small command have all men naturally over their passions especially when provoked by reall injuries from others that the strongest of natural bonds cannot keep them in order and at under except they be restrained by grace but they must transgress the bounds even children cannot bear injuries from their very parents without being incited thereby to sinfull anger yea such is the corruption of some children that they can bear lesse at the hands of their parents than of any other else for so much is implied while he saith Fathers provoke not your children to wrath 4. A necessary duty is not to be neglected upon pretence that others may take occasion to sin against the Lord from it and particularly parents are not to withhold seasonable and necessary correction from their children even although their children should be enraged and provoked to wrath by it for notwithstanding he forbiddeth fathers to provoke their children to wrath yet he will not have them upon that pretence neglecting to bring them up in the nurture and admonition of the Lord. 5. As people are most ready to run from the one extream of any sin unto the other from prodigality to sinfull parcimony from rigiditie to too much lenity So the servants of Christ while they are disswading people from the one extremity had need most carefully to guard lest under pretence of eschewing that people do rush upon the other for the Apostle while he forbiddeth too much rigidity in parents he seeth it necessary to guard them against the other extremity of too much indulgence and lenity while he saith bring them up in the nurture and admonition of the Lord. 6. It is the duty of parents not only to provide for the bodies and outward estate of their children but also and mainly to care for their souls endeavouring by all meanes possible to bring them up for sons and daughters to the Lord Almighty for as they are to bring them up or nourish them so also to beat down sin in them by nurture or correction and to make them know Jesus Christ the Lord But bring them up saith he in the nurture and admonition of the Lord. 7. As parents are to correct their children betimes so they ought not herein to satisfiâ— their own rage and passion but to go about it with a composed minde as a piece of service injoyned by God aiming mainly at the amendment of the faulty childe and in order hereto joyning instruction and admonition with correction yea and seeking the blessing of Christ to accompany it for the Apostle will have nurture and admonition joyned together and both of them in the Lord In the nurture and admonition of the Lord. Verse 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ HE commeth now in the last place to the duties of masters and servants and first beginneth with servants See the reasons why he insisteth so long on their duty upon Col. 3. 22. Now servants were of two sorts some did serve for hire or as apprentises Mal. 3. 5 Others were bond-slaves to their masters being either taken in war 2 Chron. 28. 10. or bought with money Lev. 25. 44. The Apostle speaketh to both those sorts and first giveth a sum of their duty to wit obedience to their masters according to the flesh by which designation of masters he limiteth their dominion and mastership to the bodies of their servants to things temporall and of the flesh only leaving the soul and conscience to God only who is the alone Lord of conscience Matth. 23. 8. And the obedience here enjoyned to be given by servants unto those as it is largely taken doth consist in a chearfull executing of all their lawfull commands Matth. 8. 9. even though the thing commanded be laborious painfull Luke 17. 7 8 9. and rigid 1 Pet. 2. 18. in a meek and patient bearing of their rebukes Tit. 2. 9. yea and corrections also 1 Pet. 2. 18 20 21. and in with-holding their hands from picking and their tongues from abusing their masters by alledging commissions from them which they have not for their own advantage 2 King 5. 20 c. and in abstaining carefully from all contriving and procuring of their masters prejudice for benefiting themselves or others Luke 16. 1 2 c. Secondly he giveth some properties of this obedience as first it must be with fear and trembling which property consisteth in a sollicitous and earnest care and indefatigable diligence in following their masters affairs to his greatest advantage Gen. 31. 38 39. joyned with reverence flowing from love to their masters person 1 Tim. 6. 1. and with fear of his displeasure Mal. 1. 6 and is contrary to pride and lazinesse See working with fear and trembling taken in this sense Phil. 2. -12. Secondly their obedience must be with singlenesse of heart which is opposed to a double heart hypocrisie and deceit and it implyeth that faithfulnesse which ought to be in servants towards their masters as minding and intending from their very heart the thriving and successe of their affairs in all things and at all times Tit. 2. 10. And thirdly it must be as unto Christ whereby he expresseth the manner motive and rule of their obedience See upon chap. 5. ver 22. Doct. 1. Christian liberty and spirituall freedom from sin Satan and Gods wrath is not inconsistent with civil bondage and subjection Christ and the Gospel teacheth no man to cast off that yoke but how they are to carry themselves as becometh Christians under it for he speaketh to servants as servants enjoyning them civil subjection though they were now converted and partakers of that spirituall liberty purchased by Christ Gal. 3. 28. Servants be obedient to your masters 2. The condition of none is so base or despicable but free grace in God will stoup so low as to take notice of them in it yea and bestow upon them all those precious blessings purchased by Christ that so grace may appear to be grace when it hath compassion on those who are in all respects most unworthy and vile for even some of those servants who for the most part were bond-slaves and as little esteemed of by their masters as their very beasts were converted by the Gospel and are therefore here spoken unto as converts Servants be obedient to your masters 3. Such is the sufficiency of Scripture that there is no rank state nor degree of persons even from the King to the bond-slave to whom it doth not serve as a full and perfect rule to direct them how to
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
faith in God as Creator such as the faith of Turks but it is Faith in Jesus the son of Mary Mat. 1. 25. who is that Christ or Messiah who being promised under the Old Testament Isa. 7. 14. is now come under the New it is this Faith relying on Christ who by His merit hath purchased the thing promised Isa. 53. 5. which giveth a right unto the Promise for to specifie what Believers they are to whom the Promise is given he addeth by the Faith of Jesus Christ. Vers. 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith 25. But after that Faith is come we are no longer under a School-master 26. For ye are all the Children of God by Faith in Christ Jesus IN these words the Apostle answereth a fifth Objection and doth more directly handle that point concerning the abrogation of the ceremonial Law yea of the whole Mosaical Dispensation now under the dayes of the Gospel The Adversaries might have objected Seing the Law or that legal Dispensation of the Covenant of Grace was so usefull unto the ancient Church and so subservient to the Promise as is affirmed ver 22. Then why did Paul cry down the use of it especially the practice of the ceremonial Law now The Apostle answereth by distinguishing times and sheweth that before Faith came whereby he meaneth not the grace of saving Faith for that was alwayes in the Church Heb. 11. 4 c. but either Christ called Faith because He is the object of Faith in which sense He is called our hope 1 Tim. 1. 1. or the full manifestation of the Doctrine of Faith which was about the time of Christ's death and ascension he granteth I say that before that time the use of the Law was first necessary to the Jews because they were by the Law as by a military guard keeped to wit chiefly from being mixed with other Nations whether in Religion or Policy Eph. 2. 14. Secondly It was saving to them in so far as it did shut up conclude and enclose them as it were in a prison for it 's the same word and that same purpose more fully expressed which is ver 22. under sin and the curse due to sin that hereby they might be in a manner prepared and as it were necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ which was then but darkly Mat. 11. 11. and afterwards more clearly revealed the full revelation whereof they were by this mean kept more intent upon ver 23. Which latter use of the Law he illustrateth and concludeth by shewing the Law as a Pedagogue or Schoolmaster did with much rigor and servitude govern and rule the Church then in her infancy and childhood and thereby did lead the Elect unto Christ that they might be justified by faith The Apostle having thus shewed ver 23 24. that the Law that is the legal dispensation of the Covenant of Grace was for good use to the ancient Church denyeth that therefore the use of it should be continued now when the doctrine of Faith is clearly manifested yea by the contrary he sheweth it was then to be abrogated and the Christian Church freed from the observation of it because it exerced only the office of a Schoolmaster over children and so can have no authority over the Church and especially Believers now ver 25. which he proveth from this That the Christian Church and all of them to wit Jew and Gentile were like a son come to age because of their Faith in Christ Jesus already come and so was to be dealt with no longer as a childe under a Schoolmaster ver 26. From Vers. 23. Learn 1. Though there was Gospel or the Doctrine of Salvation by Free-grace held forth to be laid hold upon by Faith unto the ancient Church ver 8. yet it was â—o obscurely and sparingly propounded then and so clearly and largely manifested now That the Scripture speaketh as if that Doctrine had not been at all in the Church then but only revealed now in the dayes of the Gospel for here he calleth all the time of the Old Testament the time before Faith came or before the Doctrine of Free-grace the object of Faith came and that this Faith was afterwards to be revealed to wit because it was but sparingly revealed then 2. Besides other differences betwixt the administration of the Covenant of Grace under the Old Testament and under the New this was one the old administration was extended only to the Jews Psal. 147. 19 20. and to some of other Nations who forgetting their own People Psal. 45. 10 joyned themselves to them but the new is extended to all Nations Mat. 28. 19. for this difference is here hinted at while the Apostle speaking of those who were under that old dispensation ver 23 24. speaketh of them in the first person We were kept under c. We that is the Nation of the Jews whereof Paul was one but speaking of those who are under the new Dispensation he mentioneth not only the Jews under the pronoun of the first person We ver 25. but also the Gentiles under the pronoun of the second person Ye ver 26. for ye saith he to wit the Galatians of the Gentiles are all the Children of God 3. The administration of the Covenant of Grace under the Old Testament by so many Rites Sacrifices Ceremonies such a system of politick Laws such rigid pressing of moral duties with the annexed promises of eternal life and threatnings of Gods wrath and curse the Gospel-promise all the while being hid as it were behind the curtain among other uses did serve for a hedge or a place of military defence to keep that ancient People of whom Christ was to come distinct and separate from all other Nations as a besieged city is guarded by walls ditches and armed souldiers from the irruption of enemies for this is aimed at while he saith We were keeped under the Law to wit as by a military guard for so the word signifieth It 's true they were also keeped from going astray either in Religion or in life and conversation but that use of the Law was mentioned v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed and under which she was as to her outward estate as it did forcibly constrain the Elect among them to quit their own righteousnesse and to betake themselves for righteousnesse and life unto Faith in the promised Messiah as knowing somewhat from Scripture Hag. 2. 6 7. compared with Heb. 12. 26 27. that then the Church should be eased of that hard servitude and bondage for in both these respects the Law did shut them up unto the Faith afterwards to be revealed making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time
the labours of Christ's Ministers are attended with little successe and but very few are converted by their pains and this even somtimes when outward means are such as may be most promising of fruitfulnesse the Lord hereby inculcating this necessary Lesson That the great work of converting souls dependeth not upon most promising means 1 Cor. 3. 6. for the Prophet having an eye mainly as we shewed in the Exposition to the first beginnings of the Christian Church when Christ Himself was a Preacher Rom. 15. 8. calleth her by the name of barren that beareth not that travelleth not 3. The Lord will sometimes for good and necessary reasons expressed chap. 1. ver 13. doct 6. give His Church and People so far over to the rage of persecuters and own them as little under trouble to the view of the world as if He had no interest in them as their Lord and Husband for in this respect the Apostle calleth the Christian Church desolate that is without an husband in appearance For the desolate c. 4. A false declining yea an apostate Church may be to outward appearance much more owned of God as to the multitude of followers external beauty outward prosperity and freedom from the crosse than the true Church So that none of those things are infallible marks of a true Church for the Jewish Synagogue because of those things seemed to have an husband when the Christian Church was desolate Than she that hath an husband 5. The wise Lord hath thought it fit to make His Church and real Believers in the Church lyable as to their outward condition mainly to great variety and many changes it being almost impossible that we who are of such changeable tempers our selves should bear any one condition right for any long time together and not miscarry one way or other under it Psal. 55. -19. for the Church for that time barren and desolate was to have many children The desolate hath or as the words may also reade shall have many children 6. It is the duty of God's People to compose their affections especially those of joy and sorrow suitably to God's various way of dealing with them for the Church before barren and therefore sad is to change her sorrow into joy upon God's changing His way of dealing with her Rejoyce thou barren for the desolate hath many moe children 7. The enlargement of Christ's Kingdom and gaining of many sinners to God together with the weakning of Satan's interest in the world ought to be entertained with much joy for saith he Rejoyce break forth and cry for the desolate hath many moe children than she that hath an husband 8. So many are the discouragements of the Godly and so many causes of grief which are as heavy weights and strong bars to bear down and keep in their joy That this duty of rejoycing is not easily come at even when God in His gracious providence giveth reason for it Hence the command is inculcated in several words Rejoyce cry and break forth which last supposeth that many restraints from this duty are lying-on which must be broken-through before the heart can attain to it Vers. 28. Now we Brethren as Isaac was are the children of promise THe Apostle in the last place applieth this typical history and the scriptural confirmation of the mystery prefigured by it And first by asserting what himself really was and what in charity he yet conceived many of them at least to be he sheweth the only way of attaining the heavenly inheritance as children to be by vertue of the Covenant-promise in resemblance of Isaac who was so begotten ver -23. and tacitly implyeth that it is not attained by vertue of our own natural endeavours or fleshly priviledges whereof the Jewish Synagogue and her followers did boast chap. 6. ver 12 and wherein they were represented by the childe of the bond-woman Ishmael ver 23 Doct. 1. A Minister ought to prosecute general Doctrine so far untill it be brought home to the particular state and case of his hearers by pertinent and close application as that wherein the life and power of preaching doth mainly consist 1 Tim. 5. 20. for Paul resteth not untill he make application of the Doctrine in hand Now we Brethren as Isaac was c. 2. The humours of people are sometimes so ticklish that a Minister hath need to proceed to the work of applying general Truths unto them with that warinesse and circumspection as to point out their duty and what he would have them to be rather by shewing his charitable thoughts of them that they are so already than by any direct up-stirring of them to it for so doth Paul here point at their duty of quiting confidence in the flesh and of betaking themselves to Faith in the Promise by shewing he did in charity judge of them as those who had done so already Now we Brethren are children of the promise 3. That any of Adam's lost seed who are by nature children of wrath do become the children of God and heirs of eternal life is only by vertue of the gracious promises of the Covenant of Grace in so far as first they are begotten into a new and spiritual life not from any principle of natural strength and vigor Rom. 9. 16. but by the force of those Promises enlivened by the Spirit of God 2 Cor. 10. 4. And secondly their right to Heaven ariseth not from any works which they do Tit. 3. 5 but from Faith in the Promise Joh. 3. 16. for in this sense we are called children of the promise Vers. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now HE applyeth the present purpose in the second place for consolation to the true members of the Christian Church against those persecutions which they sustained from the false Apostles and such others as adhered to the Jewish Synagogue and to the doctrine of Justification by Works first by shewing that the like persecution did befall Isaac and was prefigured by those bitter mockings which Isaac who was begotten by the power of Gods Spirit according to the tenour of the Promise did suffer from Ishmael who was begotten by the ordinary strength of nature and boasted in his carnal outward priviledges See Gen. 21. 9. As it was then so it is now saith he Doct. 1. It hath been and yet is the ordinary lot of God's Children to suffer hard things from the men of this world the Lord having seen it most fitting that by the crosse they come to their Crown and through many tribulations enter into the Kingdom of Heaven Act. 14. 22. for Paul speaketh of persecutions as a thing common to the Church in all ages But as then even so it is now saith he 2. The sorest persecutions and troubles which the Godly endure do frequently come from those who are otherwise tyed unto them by most strict and nearest relations of kinred
he doth partly reprove and partly guard against was mutual and of both parties If ye bite and devour one another saith he 4. When schism in a Church is not only maintained on the one hand with fleshly passion strife reproaches and other real injuries but when it is also oppugned upon the other hand not so much with the sword of the Spirit the Word of Truth as with the same fleshly and sinfull means Then especially is schism the fore-runner and procuring cause of desolation and ruine to both parties and to the whole Church and this not only because of that hemous guilt which is in it but also that stumbling-blocks are thereby multiplied which cannot but prevail mightily to make men doubt of all Truth and in end prove nulli-fidians for the Apostle holdeth this forth as the consequence of their biting and devouring one another Take heed saith he lest ye be destroyed one of another 5. As it is a matter of great difficulty to make men of credit and parts being once engaged in their contentious debates to project the consequences of their so doing further than the hoped-for victory against their contrary party Act. 15. 37 c. So it were no small wisdom before folk meddle with strife so as to engage their fleshly passions in it however they may be otherwise provoked seriously to project and consider what wofull sad and dangerous effects may follow thereupon to the Church of God for saith he Take heed lest ye be destroyed one of another Vers. 16. This I say then Walk in the Spirit and ye shall not fulfill the lust of the flesh HE returneth to the first Rule given ver 13. to wâ—â— That they would not use their liberty for an occasion 〈◊〉 the flesh by a transition usuall unto him when he is further to insist upon any thing formerly spoken See chap. 4. ver 1. and furnisheth them with an help for reducing that Rule unto practice to wit Walking in the Spirit or following the motions and directions of the renewed part or new-man of Grace in the heart for which the word Spirit when it is opposed to flesh is usually taken See Joh. 3. 6. the fruit of their walking thus he sheweth should be their mortifying and keeping at under the flesh or their corrupt and unrenewed part in so far as though the lusts or first inordinate motions of inbred corruption for so is lust taken in the tenth Commandment woâ—â— not be totally suppressed yet they should not be fulfilled or brought unto the compleat act with deliberation and consent which doth more fully speak that which is ver 13. concerning their not using liberty for an occasion to the flesh Doct. 1. There is not any possibility of getting the power of inbred corruption subdued or the lusts of finfull flesh curbed to any saving purpose by a natural man or by any man without a work of saving Grace wrought in his heart by the Spirit of God for he prescribeth unto them walking in the Spirit as the only remedy against fulfilling the lusts of the flesh which supposeth that the Spirit or the work of saving Grace and Regeneration wrought by the Spirit must be first in them 2. The prevailing of corruption over Christians even to the accomplishing of the outward acts thereof after deliberation which sometimes hath come to passe as in David and others doth not prove that they never had a work of Grace or that they have totally fallen from it but only that they walk not in the Spirit the motions and directions of the renewed part are not obeyed but quenched the power whereof wherewith the renewed faculties are endued is not exercised and hereby God is provoked to withdraw His actuating Grace so that our lusts once in part mortified cannot but gather strength and range abroad in the soul without any effectual resistance for Paul saith not if ye have the Spirit but if ye walk in the Spirit ye shall not fulfill the lusts of the flesh 3. The sin of lust and covetousnesse as it speaketh the first motions of corruption whether in our understanding will or sensual appetite towards unlawfull and forbidden objects namely such motions as are sudden and run before our deliberate consent they cannot be wholly abandoned by the childe of God in this life no not though he use the utmost of diligence and watchfulnesse for upon their walking in the Spirit he doth not promise that those lusts shall not be in them only they shall not fulfill the lusts of the flesh 4. It is a Minister's duty to insist so far upon any point of necessary Truth untill he make it so far as he is able sufficiently plain according to the capacity of the hearers as also if the Truth in hand contain a practical duty the practice whereof is attended with many difficulties he is to insist upon it until he furnish the hearers with some pertinent helps and motives unto that duty for so doth Paul insist upon that Truth delivered ver 13. This I say then and by insisting doth explain it ye shall not fulfill the lusts of the flesh and furnisheth them with an help how it shall be practised Walk in the Spirit saith he Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would HE proveth that their following the motions of the renewed part should keep the unrenewed part at under by two arguments first Because the renewed and unrenewed part or Spirit and Flesh do lust against uncessantly oppose and labour to suppresse one another by reason of that great contrariety which is betwixt those two principles as being of a different original Job 3. 6. and supported and assisted with contrary powers ver 19. and 22. whence he sheweth it doth follow that we cannot compleatly effectuate neither the good nor the evil which we would the flesh alwayes opposing that which we would according to the direction of the Spirit the Spirit again opposing what we would according to the direction of the flesh which latter is the conclusion he doth here prove as it is expressed ver 16. Doct. 1. As a Minister ought to point at some helps unto the People for their better discharging of any difficult duty So he ought to make it appear that those are helps indeed and how they contribute for the more easie practising of the duty pressed otherwise they receive no encouragement thereby neither to set about the duty nor to make use of those helps in order to the duty for the Apostle having prescribed an help for keeping the flesh at under doth here demonstrate clearly that the thing prescribed doth really help as appeareth from the scope 2. As the regenerate man hath a renewed principle of Grace in all the faculties and powers of the soul wrought in him by the Spirit of God So he hath in all those some
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
his Office doth here in the third branch of this first part of the Chapter hold forth his main scope in all he hath spoken from ver 2. in an exhortation to courage or a disswasive from fainting and discouragement in their Christian course notwithstanding of his present sad sufferings who had preached the Gospel among them Which disswasive as it is most humbly and affectionatly propounded for the word rendred desire signifieth humbly to beg and intreat Act. 3. 2. and 12. 20. So it is most vehemently urged from three reasons 1. Because of the worth and dignity of his Apostolick Office spoken of in the preceeding verses and related unto here as one reason of the present disswasive in the illative particle wherefore 2. All his tribulations were in a special manner for them to wit not only for their confirmation and example but mainly because they were occasioned by his publick asserting the priviledges of the Gentiles by faith in Christ without circumcision Act. 22. 21 22. And thirdly they were not only profitable unto them in the former respects but also glorious and honourable in so far as God did herein shew how much He esteemed of them by sending His Apostles not only to preach unto them but also to confirm the Gospel by their sufferings and that hereby the glorious priviledges of the Gentiles as to their interest in Christ and all the blessings of the Covenant of Grace were asserted and confirmed in despite of the desperate rage and fury of the Jews Philip. 2. 17. Doct. 1. It is an ordinary evil incident even to those who have once made swift progresse in their Christian course to faint and relent in it so as to give way unto lukewarmnesse and coldrifenesse in stead of their former zeal and fervency Rev. 2. 4. to security and lazinesse in stead of former watchfulnesse and diligence Gal. 5. 7. to drouping discouragement and backwardnesse in stead of former courage and chearfulnesse Heb. 12. 12. for this is the evil of fainting which Paul did look upon as incident to those Ephesians and therefore disswadeth from it Wherefore I desire that ye faint not 2. As tribulation for the Gospel whether imminent or already lying on doth usually make those faint and turn remisse in their Christian course who have not timeously fore-casten trouble before it came Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ especially those who are primely instrumentall in the work of the Gospel then are the Lords people most apt to faint and be discouraged because that therein they do frequently with great anxiety and diffidence fore-cast irrepairable detriment to the work of God as if God could not find out other hands to carry on His work when such and such are laid aside for Paul fore-saw that his tribulation who having been such an eminent instrument in the work of the Gospel did now every day expect death at Rome would occasion their fainting and therefore he doth guard against it I desire that ye faint not at my tribulation 3. Affliction and tribulation for the Gospel is a triall not only to those who are under it but to others also who look on and ate in no lesse hazard to be thereby brangled in their confidence blunted in their zeal and rendered remisse in their former forewardness than the person himself who suffereth for Paul is more afraid of their fainting because of his trouble than of his own and therefore doth carefully guard against it I desire that ye faint not at my tribulation 4. It is not sufficient for a faithfull Minister that he labour earnestly to rouze up people from their naturall deadnesse and once engage them in the way of Christianity Eph. 5. 14. but he must also endeavour to keep them moving when they are so engaged forecasting wisely and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it or make them turn aside from it Thus Paul wisely foreseeth and carefully laboureth to remove that ground of stumbling and fainting which they were apt to take from his sufferings faint not at my tribulations 5. A faithfull Minister suffering for truth will not be so sollicitous for his own concernments relating to his outward estate as for the Church and people of God lest they be turned aside or made to faint by reason of his sufferings for Paul doth not so much desire that they would furnish him with things necessary in the prison or use means for his delivery from it as that they faint not at his tribulations 6. It is not sufficient that Ministers exoner themselves simply in holding forth to people their dutie unlesse they be vehemently serious in pressing upon them the practice of it and this especially in hard declining times wherein the dead and lukewarm affections of people use not to be easily wrought upon for Paul doth affectionately desire or humbly beg of them as the word signifieth that they would not faint 7. This may sufficiently guard the Lord's people from discouragement stumbling and heartlesse fainting notwithstanding the sad suffering lot which is sometimes measured out unto the Lords faithfull servants for the truths cause when they consider the excellent worth of truth and how those who suffer for it have not cast themselves without necessity upon their sufferings but were necessitated to meet with them in the way of their calling for from what Paul hath said formerly from ver 2. of his calling to preach the Gospel among the Gentiles and the worth of that message which he did carry and was the occasion of his sufferings he inferreth this disswasive Wherefore I desire that ye faint not at my tribulations 8. This may in reason prevent the fainting and stumbling of the Lords people at the contempt reproach and other hardships under which they who preach the Gospel do for the most part labour if they would seriously consider that all those sufferings are occasioned in a great part by them in so far as if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others for Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration faint not at my tribulations which are for you saith he implying if he had not preached the Gospel unto the Gentiles he might have been free from trouble 9. So honourable is it to suffer for Christ and truth that not only the persons themselves who suffer are thereby honoured Act. 5. 41. But also all such as have interest in them and especially the sufferings of a faithfull Minister are glorious and honourable unto his flock as testifying Gods high esteem of them in sending His servants to suffer for their good which ought in reason to prevent their fainting at his sufferings yea and make them glory in them and take encouragement from them for Paul sheweth his tribulation was their
which union is Gods Covenant with the visible Church and the Churches professed imbracing and laying hold upon that Covenant when offered in the Gospel Psal. 50. 5. the other necessary to the welbeing of the Church which is entertained by unity in judgement 1 Cor. 1. 10. in heart and affection Act. 4. 32. by concurrance in purposes and actings Philip. 1. -27. So all those sorts of union and union in all those respects is to be sought after and entertained in the Church for the Apostle speaketh indefinitly Endeavouring to keep the union of the Spirit 2. The union which God requireth among His People is not an union in sin or error Isa. 8. 12. nor yet a civil union only in things worldly upon politick and civil interests Act. 12. 20. nor yet a meer outside agreement or living together only Psal. 55. 21. but an union in heart and spirit in things spiritual and such an union whereof the Spirit of God is author for therefore is it called the unity of the Spirit Endeavouring to keep the unity of the Spirit 3. The study of keeping peace and unity in the Church is a most necessary duty as being one prime instance of walking worthy of our vocation spoken of ver 1. and yet such is the restlesnesse of some and the prevalency of pride passion love to self-interest and such like dividing lusts in others that it is a duty most difficile to be practised as being the result of all those graces mentioned ver 2. and not attainable even by those who are endued with those graces except they apply themselves wholly to it and use the utmost of their serious endeavours for that end as is clear from the connexion of this verse with the two preceeding and from the word in the original rendered endeavouring implying study diligence and solicitude 4. Neither fair pretences for peace and union in the Church not seconded but rather contradicted by practice nor yet some carelesse endeavours which are easily broken by appearing difficulties are that which God will accept of at our hands as the duty required for preserving unity in the Church where it is or for restoring unity where it is already lost there is no lesse called-for than the utmost of our serious endeavours for that end so as we not only carefully eschew what may on our part give cause of renting 1 Cor. 8. 13. but also that we be not easily provoked when a cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which properly is our own for having it removed Gen. 13. 8 9. and that we do not-weary of those endeavours under small appearances of present successe 2 Cor. 12. 15. for he biddeth them seriously endeavour to keep the unity of the Spirit 5. So many are the temptations arising from the corruptions of those among whom we live to make us neglect this duty of keeping the union of the Spirit that except we be of such peaceable dispositions as to digest many things one in another which otherwise our corruptions would make much stir about we cannot choose but fall at ods rent assunder as so many disjoynted legs and arms and upon every occasion involve our selves and the Church of Christ in several sad and dangerous broils and ruptures for he calleth peace that is a peaceable disposition kything in all our deportment the bond or ligament whereby the members of the Church are knit together in the bond of peace saith he 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgment yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings but ought to study unanimous and joynt practice in those things wherein there is agreement and where this peaceable deportment flowing from a peaceable frame of spirit is it tendeth much to preserve what remaineth of this spiritual unity and to regain what is already lost for peace with man which is the peace here spoken of doth especially consist in our harmonious walking together flowing from a peaceable frame of spirit and is here enjoyned as a special mean for keeping the unity of the Spirit even in the bond of peace Vers. 4. There is but one body and one Spirit even as ye are called in one hope of your calling HE doth now inforce the former exhortation to unity and peace first from an argument taken from those many things which are one and the same in the Church and all the true members thereof and for this end doth reckon forth seven unities which may be looked upon as so many bonds and tyes of the essential unity especially of the invisible Church and as so many arguments also that therefore all professing Christ should not only labour to be one in all those as they would evidence themselves to be sincere Believers and members of that blessed society but also improve their unity in these for keeping unity and peace in lesser differences There are three of these unities which are so many bonds and arguments in this verse The first is that the whole Church is but one body to wit the invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. And the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ their head and among themselves by external covenanting Psal. 50. 5. and their serious professing of saving truths Act. 8. 12 13 with 23. and this body is but one the invisible Church without all doubt is so and the Catholick visible Church made up of all Christians and true Churches in the world is also one because they have the same King Laws Word Sacraments of admission and nutrition which they visibly subject themselves to and receive and have a grant of the same common priviledges from God in the Gospel and therefore they are all one visible Church 2. There is but one Spirit to wit the third Person in the blessed Trinity who residing in Christ the head Isa. 61. 1. and in all the members Rom. 8. -9. as the soul in the natural body doth by His gifts and graces animate move and govern the Church the body presently spoken of 3. As the Church is one in these two so their hope following upon effectuall calling is also one Where by hope is not so much meaned the grace of hope as the object of that grace or good things hoped for as Col. 1. 5 especially heaven and glory the common inheritance of the Saints Col. 1. 12. which they get not in hand but only do possesse it in hope Rom. 8. 24 25. And this hope is said to be one to wit for kind and substance though there will be different degrees in glory Dan. 12. 2 3. Doct. 1. That the whole Church
that which is good 5. It is the duty not only of Ministers but of private Christians also keeping themselves within the bounds of their calling Heb. 5. 4. to endeavour the edification of those with whom they converse while they labour either to beget or carry on the work of grace in them and this not only by their good example but by their edifying discourse and communication for he speaketh to all indifferently while he saith Let no communication come out of your mouth but that which is good to the use of edifying 5. We are not left to run at random in our ordinary discourses as if we might speak what we please providing we speak not evil but are tied only to speak edifying purpose and this at all times and with all persons Col. 4. 6. whether we be speaking of things religious or which appertain to our particular calling or recreations for as it is lawfull and necessary for Christians sometimes to speak of those things so there is such a way to speak of them as the hearers may be bettered by our speech But that which is good to the use of edifying 6. As godly discourse and conference ought to be heard and entertained by those who are present So although the Word preached be the ordinary mean of converting sinners Rom. 10. 14 15. yet the Lord is sometimes pleased to blesse the familiar and secret discourses of private Christians being spoken with grace and seasoned with the salt of divine wisdom by making them a mean of conveying grace unto others even to some whom no publick preaching of the Word could ever move or work upon 1 Pet. 3. 1. for the end of speaking good to the use of edifying here proponed is attainable else it had been no strong motive to the duty That it may minister grace unto the hearers Vers. 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption HE doth here inforce the former disswasive by a strong reason set down in form of precept the force whereof is first propounded that by their obscene unprofitable and unedifying discourse they would grieve the holy Spirit of God who is called holy because He is holy in Himself Isa. 6. 3. and the cause of all holinesse in us Rom. 15. 16. And we are are said to grieve Him not as if He who is God could be grieved properly for the passions of grief anger sorrow c. as implying some defect or imperfection are not in God Numb 23. 19. But improperly and in so far as we do that which in it self is apt to grieve Him if He were capable of grief Rom. 14. -15. and which provoketh the Spirit of God to do that which grieved persons do even to withdraw from the soul to shew His dislike and to return grief for grief This reason is next inforced from one work of the holy Spirit in the hearts of Believers which is here called sealing by a metaphor taken from that use of seals and signets among men whereby publick writs are confirmed and made authentick or the wares of merchands are marked and set apart for their own use In like manner the Spirit of God by renewing and sanctifying Believers imprinteth the draughts and lineaments of His own image upon them whereby they are not only set apart and sealed as His own peculiar goods but themselves also may be assured that they are His and shall be safely keeped under that seal untill the day of judgement called here the day of redemption See upon chapter 1. ver 13. and therefore by grieving the Spirit they did hazard the removall of this seal at least darken it much and consequently mar their own comfort exceedingly Doct. 1. The holy Ghost the third person of the blessed Trinity is graciously pleased to become in a singular manner familiar with the truely regenerate taking up a place of abode in their spirits and furnishing them with sweet and necessary counsel and advice from time to time 1 Joh. 2. 27. for as we shew His being grieved doth speak His withdrawing from them and a ceasing from being so friendly and familiar with them as a stranger will do from an inne wherein he hath received some affront which implieth that He was once present and familiar with them And grieve not the holy Spirit of God 2. How friendly and familiar soever the holy Spirit of God be with the believing soul yet so holy and pure is His Nature that he can behold no iniquity Hab. 1. 13. but when those that are dearest to Him give any way to known sin He must shew Himself displeasd with it and with them for it for so much is supponed while the Apostle disswading them from sin sheweth this holy Spirit of God will be grieved by it And grieve not the holy Spirit of God 3. However many by their obscene and putrid discourse intend no further than to make themselves or others joviall and glad Hos. 7. 3. yet hereby and by such other sins of the like stamp as being against the motions light and direction of the Spirit this holy Spirit of God is much displeased and so much as persons grived use to be and therefore will withdraw His gracious and conforting presence with all those other tokens of His respect and favour from the person by whom He hath been grieved Isa. 57. -17. leaving him to be guided for a time by his own spirit and the spirit of Satan Psal. 81. 12. and giving him over to a kind of desperate grief and hellish horrour Psal. 32. 3 4. or senslesse stupidity Isa. 63. 17. as a just reward for grieving the holy Spirit of God for Paul sheweth that by their putrid communication they would grieve the Spirit of God and make Him do what grieved persons use to do while he saith And grieve not the holy Spirit of God 4. As those spirituall plagues inflicted upon our spirits for grieving of the Spirit of God and following upon His withdrawing from us are most terrible so the childe of God not only may but ought to skare at and abstain from sin even that he may be preserved from those spirituall plagues and judgements though neither love to duty nor fear of an other correction do constrain him for the Apostle laboureth to deter them from the sin of loose speaking by this consideration as being of greatest force even lest thereby they should grieve the Spirit And grieve not the holy Spirit of God saith he 5. Though the redemption of Gods children be perfected in regard of the price payed by Christ Joh. 19. 30. yet in regard of the application of it unto us it is but begun in this world and perfected in the next for he speaketh of our compleat redemption as yet to come Whereby ye are sealed unto the day of redemption 6. Those whom God will compleatly redeem from all sin and misery both in soul and body and from whose eyes He will wipe away
without any reserve or limitation and the practice of any other is to be followed but so far as their example is conincident with Gods Word and practice See 1 Cor. 11. 1. where Paul commandeth them to follow him with an expresse limitation to wit as he was a follower of Christ but here his command is absolute and unlimitted Be ye followers of God 5. The Lord doth enter into most intimate friendship with and taketh on most neer relations unto those whose sins He pardoneth So that He doth not only free them from deserved wrath but placeth them among the children and maketh them adopted sons and daughters unto Himself for here he calleth them God's dear children of whom He said chap. 4. 32. that God had forgiven them for Christs sake 6. All those who are dear children to God by adoption should look upon their highest priviledges as strongest engagements to duty and particularly set themselves to imitate Him in the exercise of mercy kindnesse forgivenesse and of such other duties as He hath made lovely and amiable by His own example for Paul maketh their priviledges an engagement to duty and to imitate God in particular Be ye followers of God as dear children 7. It is not sufficient that we set our selves to imitate God except we do it as dear children that is first humbly Matth. 18. 2. 3. and next with a kind of naturall affection and propension for so do children affect to imitate and by imitation to please their parents and not as servants and slaves by compulsion Hence he saith as dear children pointing not only at the reason why but the manner how they should follow Him Vers. 2. And walk in love as Christ also hath loved us and hath given Himself for us an offering and a sacrifice to God for a sweet smelling savour HE doth next illustrate yet further that precept given chap. 4. ver 32. and joyntly sheweth wherein they were to imitate God to wit not only in forgiving but also in loving one another and so as they should walk in love whereby is meaned that all their actions towards their neighbour ought not only to be good in themselves but also flow from a principle of love to his good and edification which duty or constant task of walking in love is inforced by a new argument taken from Christ's example who loved us and did evidence His love by giving Himself freely and of His own accord Job 10. 18 even unto death for us or for our sins Gal. 1. 4. which action of Christ is illustrated first from the end for which He did give Himself even to be a propitiatory sacrifice unto God for expiating all the sins of the Elect as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament whether those which were generally called by the name of offering under which were comprehended all sacrifices both of living beasts and of things destitute of life as flowre oyle frankincense and such-like or those which were more strictly called by the name of sacrifice and were of living beasts and therefore conjoyned with shedding of bloud as the word in the original implyeth which cometh from a root signifying to kill and slay hence it is that our crucified Lord doth here get the name both of an offering and sacrifice This action of Christ is illustrated next from its fruit and efficacy to wit the rendering of God well-pleased with Christ His offering up Himself and with the persons and performances of true Believers for His sake as sweet smelling odours by reason of their likenesse unto and agreement with our spirits are well-pleasing and satisfying unto such as find them Doct. 1. Whatever duties of mercy and kindnesse we do discharge unto our neighbour we do not sufficiently imitate God therein neither perform service acceptable to Him if they flow not from a principle of love to our neighbours good and edification and be not directed thereunto as the great end of our work next to the glory of God and therefore a man may do many externall duties of love and yet not be accepted of God when his great aim is to be seen of men Matth. 6. 2. or to merit heaven by his good works Rom. 9. 31 32. without any inward compassion or affection to his neighbour or a sincere aim towards his good for the Apostle sheweth we do only then rightly imitate God in the duties of kindnesse and love when all we do floweth from the inward affection of love and is from love to our neighbour directed to his good while he saith walk in love 2. Our walking in love to our neighbour as it is formerly explained and when it floweth from the fountain of love to God is an evidence of adoption and of one who is a dear childe to God for having spoken of their near relation to God as being His dear children he presently enjoyneth them to make so much evident by their walking in love 3. That God the Father doth pardon the sins of the Elect having given His Son unto death to purchase pardon for them doth speak His love unto those whom He doth pardon and that Jesus Christ did willingly give Himself to death for them doth no lesse speak His unspeakable love unto them also So that they are equally loved both by the Father and the Son for he saith as Christ also hath loved us the particle also relateth to the love of the Father in pardoning for Christs sake whereof he presently spoke 4. So necessary is love among Christians together with those many duties which flow from it So many are the snares and difficulties which Satan our own corrupt natures and our mutual infirmities do create in our way to keep us from it that God seeth it necessary to propose the love both of the Father and the Son as two most powerfull adamants to draw our backward hearts up towards it for saith he Walk in love as Christ also hath loved us 5. As Christs love to lost sinners being firmly believed is a strong argument constraining those whom He hath so loved to walk in love towards others that being one of the great things required by Him from those whom He loveth Joh. 15. 12. So this love of Christ to us ought to be a pattern and copy to which we are to be conformed in our love towards others and therefore our love ought to be free for so was His Job 15. 16 It ought to be fruitfull for so was His Gal. 1. 4. it ought to be constant for so was His Job 13. 1. it ought to be discreet not encouraging or humouring the person beloved in sin for so was His Matth. 16. 23. And walk in love as Christ hath loved us saith he 6. Then do we consider the love of Christ aright and so as to be effectually incited to our duty from the consideration of it when we look upon it in those effects which flowed from it and especially
was as not to question far lesse deny but confidently avow what he now by grace is and that because not only the joynt consideration of both maketh them shine forth more clearly in their own colours but also our fixing our eye upon the former without avowing the latter doth breed discouragement unthankfulnesse and in progresse of time heartlesse dispare of an outgate from the wofull state wherein we apprehend our selves yet to be for the Apostle representeth to their view both those joyntly Ye were sometimes darknesse but now ye are light 3. Believers can never attain to read the happinesse of their present state through grace so long as they fix their eye only upon what they are in themselves nor yet untill they consider what they are in Christ and by vertue of that fulnesse of perfections in Him which not only floweth forth to them in the streams according to their measure Joh. 1. 16. but also is imputed to them in the fountain 1 Cor. 5. 21. and therefore may be looked upon by them as their own for although he calleth them darknesse absolutely and in themselves yet they are light not in themselves but in the Lord Christ. 4. Our former darknesse of ignorance and profanity wherein we have for a long time lived is so far from being an argument to make us continue in our former wofull course that on the contrary we ought from the consideration thereof be incited to take up our selves and live more tenderly for the time to come seing the time past of our life may suffice usto have walked in a godlesse course 1 Pet. 4. 3. for Paul maketh this an argument why they should not any longer partake with obstinate sinners in their godlesse course for saith he ye were sometimes darknesse 5. Neither long continuance in sin already even to wearinesse nor yet any conviction of the shame and dammage which do attend it are sufficient to make a man abandon and quit it throughly except there be a gracious change wrought in him chiefly as to his inward state from that which he sometimes was for he mentioneth this gracious change of their inward state as that wherein the strength of the present argument doth ly whereby he would disswade them from being partakers with them for ye were sometimes darknesse but now are ye light in the Lord. 6. As all spirituall priviledges in generall are bestowed upon us that we may improve them both for our comfort and also for enabling and inciting to duty So the more we enjoy of light whether external light in preaching of the Word or the internal light of knowledge in the mind we ought to improve it the more by walking according to that light else our condemnation shall be greater Joh. 3. 18. for from their priviledge of being light in the Lord he inferreth walk as children of light Vers. 9. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth THe Apostle in way of parenthesis doth give a reason of the former consequence or why their being now light in the Lord did bind them to walk as children of light and consequently not to partake with obstinate sinners in their sin and withall sheweth wherein that walking doth consist The reason is taken from the new creature and habits of grace in the heart called here the Spirit as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God spoken of ver 8. Now he sheweth the fruit of this light or of those gracious habits consisteth in the exercise of all Christian vertues which are here summed up in three 1. Goodnesse whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spirituall 1 Pet. 4. 10. and bodily Gal. 6. 10. estate 2. Righteousnesse whereby we deal righteously in all our transactions with others And 3. Truth whereby we carry our selves sincerely being free from error hypocrisie or dissimulation whether towards God or men So the force of the argument cometh to this Such a walking as he did enjoyn was the native fruit and result of their being made light in the Lord by the Spirit of God and therefore they were obliged to it Doct. 1. It is the duty of Christs Ministers not only to presse upon the Lords people the practice of holinesse in generall but also to condescend upon and accordingly to presse the exercise of those particular vertues both to God and men wherein holinesse doth consist otherwise people will readily place most of holinesse in those things wherein it consisteth least Matth. 23. 23. for Paul having exhorted them to walk as children of the light doth here shew wherein that walking doth consist even in all goodnesse and righteousnesse and truth 2. None can walk as a childe of light or practise those duties wherein such a walk consisteth in a way acceptable to God but he who is a childe of light truely regenerate and acteth from a principle of grace in the heart Whatever floweth from an unrenewed heart how specious soever is but a shadow and imperfect imitation of the childe of light in this christian walk as an ape would imitate a man or a violent motion doth resemble that which is natural and floweth from an inward principle for he sheweth the exercise of goodnesse righteousnesse and truth wherein our walking as a childe of light consisteth is the fruit of the Spirit or of the root of grace in the heart wrought by the Spirit of God For the fruit of the Spirit is in all goodness c. 3. As it concerneth Christians to walk suitably unto their state and priviledges So they would seriously consider in order to their walking thus that holinesse of life is the native fruit and result of their being in a gracious state or of the work of grace in the heart and therefore that they are not only obliged to lead an holy life in way of duty and gratitude but a necessity also doth ly upon them to it if so they be renewed and as they would not evidence themselves to be yet in their unrenewed state for having exhorted them to walk as children of light or suitably to the state of grace he inforceth the exhortation by shewing that such a walking is the native fruit and necessary result of being in such a state For the fruit of the Spirit is in all goodnesse c. 4. A facility and easinesse to communicate what is in us for our neighbours good and advantage doth well consist with the exercise of righteousnesse whereby we give every man his due and do require of him what is our due from him for he conjoyneth the exercise of those two while he saith the fruit of the Spirit is in all goodnesse and righteousnesse 5. As the grace of sincerity and freedom from dissimulation and hypocrisie is a necessary ingredient in the exercise of all other vertues So our walking answerably unto
speaketh here of a further discovery and manifestation of it by the light of reproof which was usefull and necessary All things that are reproved are made manifest 3. The Lord doth sometimes blesse not only publick preaching but also the word of reproof in the mouth of private Christians and the example of their holy life for making godlesse sinners take occasion thence to reflect upon themselves and therein as in a glasse to see the filthy vilenesse of their beloved sins and to judge themselves for them for he saith All things that are reproved are made manifest by the light to wit the light of verball or reall reproof held forth even by private Christians for he doth not speak here to Ministers only 4. The probable good which God may bring about to the party reproved by the means of our reproof should have more of weight to incite us towards the making conscience of this duty than the feared inconvenience to our selves arising from the parties displeasure should have to scare us from it for Paul will have us to set upon this dutie because of our neighbour's good which probably will be brought about by it reprove them saith he For all things that are reproved are made manifest by the light 5. As there is no duty of the successe whereof we use to be more diffident than that of reproving the sins of others So there is not any duty the successe whereof we have better ground to be perswaded of even than of this that discovery of sin to the sinners conscience either to his conversion or further obduration shall follow upon a timeous and well-guided reproof for he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light for that is light saith he which discovereth all things Vers. 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light HEre is a second argument to enforce the duty of reproving those unfruitfull works of darknesse which also confirmeth the former to wit that by reproving them they should be made manifest The argument is taken from Gods own example who in His Word doth reprove the world of sin and thereby conveyeth the light of Jesus Christ unto them as the Apostle proveth by shewing what is Gods great work and design through His whole Word whereof this verse is a short sum though it seemeth more particularly to relate unto Isa. 60. ver 1. 2. from which this place is thought to be cited with some variation in the words but none in the purpose Which design is threefold The first branch whereof is here implyed even to convince all unrenewed men especially how wofull and dangerous their present case is and that it is a spirituall sleep and death 1. A sleep because the carnall man hath all his spirituall senses bound up Isa. 43. 8. having no spirituall fellowship with those who live a new life Ephes. 4. 18. doth dream and fancy that he seeth heareth and converseth with them Rev. 3. 17. which he will after find to be but a meer fancy when his conscience doth rouze him up Rom. 7. 9. neither hath he power over himself but is exposed as a prey to Satan or any who mindeth his spirituall hurt 2 Tim. 2. 26. for such is the case of those naturally who are in a naturall sleep And secondly a death because the naturall man hath not only his senses bound up as in a sleep but there is no spirituall power or faculty remaining in him to do any thing which is truly good Rom. 8. 7. as a dead man hath no principle of life or vitall action The second branch of this great design is here expressed which is to point out unto all such what is their duty in that case even to awake and rise from the dead that is in a word to turn to God to break off their sins by repentance and to set about all the duties of holinesse flowing from the principle of a new life Which duty is here and elsewhere enjoyned by God unto dead sinners not that it is in their power Jer. 13. 23. but because it is their duty so to do yea and such a duty as must be gone about otherwise they cannot be saved Luk. 13. 3. and because by such exhortations and commands as by an outward mean the Spirit of God doth effectually work that in them which He requireth from them Rom. 10. 17. The third branch of this great design is to encourage them unto this duty from the promise of a greater measure of the light of knowledge holinesse and comfort here all which are comprehended under the name of light See upon ver 8. and of glory hereafter called also light Col. 1. 12. to be given unto them by Christ upon their so doing Doct. 1. The pains which God doth take upon godlesse sinners yet in nature to awake them from the sleep of sin and to draw them unto Christ is a strong argument binding us to commiserate the case of such and from pity towards them to endeavour in our stations to bring them out of that wofull state wherein they are Our obligation to help them is greater than His besides that we are bound to work with God and to further His design for he inforceth upon them the duty of reproving those godlesse Atheists in order to their conviction and amendment from Gods example who doth the like Wherefore he saith Awake thou that sleepest 2. That God hath appointed reproof of sin to be the ordinary mean of awakning dead sinners and of bringing them to Christ and that He maketh use of this mean Himself all alongs His Word in order to this end should encourage us as we have accesse in our stations to make use of that mean towards those with whom we converse as knowing God may and when He pleaseth will blesse the mean appointed by Himself whatever unliklyhood there be otherwise of successe for he exciteth them to practise this duty from this that God maketh use of reproof as the ordinary mean of bringing souls to Christ Wherefore he saith Awake thou that sleepest 3. Scripture doth not consist so much in the formall words as in the sense and meaning of those words and therefore though we cannot keep in memory the very formall words of Scripture yet if we remember the sum of the purpose contained in those words we may make use of it as of the Word of God whether for confirmation of truth refutation of errour exhortation to duty or reproof of sin and vice 2 Tim. 3. 16. for the Apostle being to presse this duty of reproving upon them from Scripture doth not cite the very formall words of Scripture but giveth the generall drift of all Scripture in few words or the sense and meaning of one particular Scripture to wit of Isa. 60. 1 2. from which this verse seemeth to be cited Wherefore he saith Awake
of Christs body are by nature lost and gone even dead in sin and children of wrath Eph. 2. 1. -3. So there was no way for their recovery but by Jesus Christ His becoming man and suffering death and uniting Himself being now risen from death unto them as their head that so He may bestow the influences of spirituall life with a right to heaven upon them here and at last take them to Himself in glory hereafter for he sheweth that Christ is become the Churches head that He might be a Saviour of his lost body 6. The dominion and power which husbands have over their wives is not tyrannicall rigid or soveraign but loving gentle warm and amiable and such as the wife may look upon as a mercy to her self as well as a dignity unto her husband for it is compared here unto that sweet and naturall power which the head exerciseth over the body and Christ over His Church who maketh His people willing in the day of His power and it ought to be employed wholly for the good and safety of his wife as Christ is the Saviour of the body Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing THe Apostle secondly repeateth the exhortation as a conclusion from the former argument that wives should subject themselves unto their own husbands and addeth two things 1. The manner of this subjection to wit such as it may resemble the subjection of the Church unto Christ which is to be understood not in all things for wives are not to subject their souls and consciences to their husbands as Believers do to Christ trusting in Him for life and salvation but in some things only to wit so as they may subject themselves willingly chearfully lovingly chastly and dutifully unto their husbands for so doth the Church subject herself unto Christ. He addeth secondly the extent of this subjection and obedience even to all things which is not to be understood of all things absolutly and without exception Acts 5. 29 but all things lawfull godly honest and which are not forbidden in the Word of God even though they crosse the humour of the wives and argue little discretion in the husband who commandeth them Numb 5. 14 15. c. for nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands as Paul commenteth upon an expression like to this 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands is a most necessary duty So considering the inbred pride arrogance and self-willednesse which is in all the sons and daughters of Adam by nature it is a work of no small difficulty to get wives peswaded to give that hearty chearfull loving and dutifull respect and obedience unto their husbands which both the Law of nature and the written Word of God do require from them for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments Therefore as the Church is subject unto Christ so let the wives be unto their own husbands 2. Though there be much unmortified corruption in the Church of true Believers and a law in their members rebelling against the law of their mind Rom. 7. 23. yet God doth look upon them as true and loyall subjects to Christ in so far as with the Spirit and better part according to which God doth reckon with them they serve the Law of God Rom. 7. 25. and do groan after and long for the time when they shall be fully freed from the body of death and throughly subjected unto the will of God Phil. 1. 23. for while he saith as the Church is subject unto Christ it is supponed that the Church is subject unto Him and looked upon by God as such 3. The servants of Christ in pressing duties ought mainly to guard against that extremity which people naturally are most prone to fall into especially seing all the guards which can be used will have sufficient work to keep the heart from breaking over upon that hand for though there be some things excepted from coming under that obedience which wives do owe to their husbands as was cleared in the exposition yet because wives are more inclined to multiplie exceptions in this purpose than to diminish them Therefore he extendeth this obedience expresly to all things leaving them only to gather from the circumstances of the Text and other places of Scripture those few things which are excepted that thereby he may with one word cut off all unscriptural exceptions limitations and restrictions which imperious aspiring spirits impatient of the yoke are ready to bound and straiten this submission and obedience by Let them be subject in every thing saith he Vers. 25. Husbands love your wives even as Christ also loved the Church and gave Himself for it THe Apostle doth now exhort husbands to their duty which he first proponeth summarily under the name of love to their wives whereby the heart and inmost affections of the husband ought to be so inclined and disposed towards his wife as that not only he do wish her good but also endeavour unto his utmost to bring it about which is not to be so understood as if the wife were not bound to love her husband also Tit. 2. 4. But he presseth love upon the husband in particular because he is most ready to fail in this duty of love and to abuse that superiority which God hath given him over his wife by proving rigorous and bitter against her Col. 3. -19. Now this love enjoyned to husbands is not that common Christian love which is extended unto all Christians of both sexes as unto brethren and sisters in Christ Joh. 13. 34. but a speciall and conjugall love which ought to be extended unto none but unto a mans own wife and it includeth cohabitation with his wife and contentation with her love only Prov. 5. 18 19. a patient bearing with her infirmities and frailties 1 Pet. 3. 7. with a fatherly care to defend her 1 Sam. 30. 5 c. to provide for her in all things according to his power which either her necessity or dignity of her rank doth require 1 Tim. 5. 8. lovingly to govern direct and instruct her 1 Cor. 14. 35. yea and to cherish her ver 29. Next he inforceth this duty by two arguments The first whereof is proponed in this verse to wit Christ's example who loved His Church and from love gave Himself for it See upon ver 2. Which example of Christ's love doth not only inforce the duty as an argument but also point forth the right manner of the duty as a pattern In so far as the husbands love ought to resemble Christs to wit in the chastity of His love who loveth none to His Church Joh. 17. 9. the sincerity of His love who loveth the Church not for His but
fierce pursuers when ever we give them ground so we are not to expect any truce or quarter from them but must stand to it and fight it out placing all our safety in a couragious resistance avowed defyance and none at all in base running or cowardly ceding or politick compliance for the Apostle will have all their thoughts taken up how to withstand which implyeth a furious charge and fierce pursuit upon the part of enemies and an avowed defyance with couragious resistance upon ours that we may be able to withstand 6. What ever be the terrour and strength of our spiritual adversaries and the weakness and inability of men destitute of the saving graces of Gods Spirit to resist the meanest of Sathans onsets 2 Tim. 2. 26. yet of such excellent vertue is this whole armour of God or those Christian graces wrought in us by the Spirit of God that when the soul is once endued with them and attaineth to the dexterous use and exercise of them the weakest of saints will be enabled to receive without losing ground the most furious of Sathans assaults for it is promised unto them all even the meanest of them if they will put on the whole armour of God they shall be able to withstand 7. As there are some evill dayes by reason of tentations and trouble awaiting Christians and some of those unavoidable by any namely the day of death Heb. 9. 27. So we ought to be fore-arming and preparing for such dayes before they come and with Christian courage resist those violent tentations arising from them when they come as knowing we are chiefly then called and singled out to give proof of the reality of Gods grace in us Eph. 5. 16. for he forewarneth of an ill day approaching and will have them to arme themselves before it come Take to you the whole armour and to withstand in the evil day 8. There can no such evil day befall a Christian but through help of this spirituall armour and the kindly exercise of saving graces he may ride out the storm and arrive with safety at the wished harbour when it is over and gone chiefly if trial and trouble find him ready armed and at his duty for if they will take to them before-hand this armour of God he promiseth they shall be able to withstand in the evil day 9. It is a singular encouragement to the Christian souldier that the time of his hottest conflict with afflictions tentations and the devil their leader lasteth not long it is but a day an hour Rev. 3. 10. a short season 1 Pet. 1. 6. yea but a moment compared with eternity 2 Cor. 4. 17. for in order to their encouragement he calleth the time of their feighting but a day To withstand in the evil day 10. The Christian souldier in this spirituall warfare will meet with many assaults before he obtain a compleat victory there must be variety of conflicts exercises and tentations so that usually his coming out of one is but an enterance into another the malice of the adversary is unsatiable his hopes are never quite gone but what he misseth at one time and one assault he hopeth to acquire at another Job 2. 4 5. for he saith they must first do all or overcome all which implyeth there are many things to be overcome before they stand as conquerours 11. It is not enough that the Christian souldier doth once engage in this spirituall warfare and carry himself couragiously in withstanding some few of Satans assaults and afterwards fall back and lay down his armes but he must of necessity endure to the end and untill he receive the very last of Satans assaults and overcome them all if so he expect to stand as conquerour after the feight for saith he and having done or overcome not only some few assaults but all To stand 12. It is only this armour of God those saving graces of His Spirit and no common gifts or fair flourishes of temporaries and hypocrits which will enable a Christian to feight all the battels that must be stricken before the compleat victory for only if they take this armour he sheweth they shall do or overcome all 13. How many soever the Christian's conflicts be yet if he take unto him and use this armour aright he shall come through all and stand victorious after all Christ our generall in whose victory we have interest hath overcome all Joh. 16. 33. He is engaged in this battell and feighteth with us Philip. 4. 13. yea and prayeth for us Luke 22. 32. Besides none can pluck the Believer out of His hand because the Father and He is stronger than they Joh. 10. 29. and consequently the field cannot be lost the feighting souldier must one day be a triumphing conquerour for upon their taking to them this armour it is promised that having done all they shall stand to wit as conquerours Vers. 14. Stand therefore having your loyns girt about with truth and having on the breastplate of righteousnesse THe Apostle in the second branch of this second part of the Chapter having again exhorted them to stand to it as valourous souldiers by carrying themselves watchfully and orderly in all the duties of their generall and particular station giveth an inventour of the severall pieces of this armour both offensive and defensive exhorting the Christian souldier to put on and make use of each of them and reckoneth forth all the pieces of compleat bodily armour wherewith souldiers used of old to arm their bodies from head to foot and assigneth some one or other of the graces of Gods Spirit answerable to every one of those for arming the spirit Concerning which know 1. in generall that there is no piece of armour here fitted for the back parts because there is no escaping by flight in this spirituall warfare Iam. 4. 7. Heb. 10. 38. Secondly that we must not so precisly distinguish the severall pieces as to think that one may not serve for the use of another for faith which answereth to the shield here See ver 16 is called the breast-plate 1 Thess. 5. 8. And yet thirdly as shall be made clear in the particulars there is some resemblance between every grace and that piece of the bodily armour to which it is here compared In this verse are two pieces of this armour the first is truth not the truth of doctrine which is included under the sword of the Spirit the Word of God but the grace of truth or sincerity whereby a man endeavoureth to be that really both unto God and man for which he giveth himself out 1 Joh. 3. 18. and giveth himself out for that to both for which the word of truth doth call upon him Psal. 119. 1. which grace of sincerity goeth frequently under the name of truth Psal. 51. 6. Joh. 4. 24. Now he biddeth them have their loyns girt about with this grace and so sheweth it doth answer that piece of the bodily armour which was called the girdle
but with six necessary qualifications the opening up whereof doth serve for so many doctrins As 1. we must pray alwayes which is not to be understood as if we were to do nothing else but pray but the phrase implyeth frequency in this duty and at all times when opportunity offers the original word will bear so much together with an endeavour to keep our hearts daily in a praying temper that when God offereth occasion we may not want a sutable frame and disposition 2. We must use all kinds of prayer two whereof are here expressed first prayer strictly taken whereby we seek these good things which we want from God Next supplication whereby we deprecate evils and judgements whether felt or feared 3. Our prayers and supplications must be in the spirit as not being a work of the lip tongue and memory only but of the heart and inward man Matth. 15. 8. being stirred up and assisted by the Spirit of God Rom. 8. 26 27. 4. The exercise of prayer must be joyned with watchfulness a watchfulness especially of the mind See upon Col. 4. verse 2. doct 3. 5. It must be with most importunate perseverance called here all perseverance implying that we are not to break off begun diligence in the practice of this duty Luke 18. 1. yea and are to reiterate our petitions for one and the same thing so oft as occasion offereth untill it be granted 2 Cor. 12. 8. a seeming repulse or deniall making us more vehement Luke 18. 5. Matth. 15. 22. c. Lastly it must be extended unto others besides our selves which others are first expressed more generally in this verse to wit all saints that is all these who having given up their name to Christ are standing Church-members and especially those who have more convincing evidences of saving grace than others See upon Philip. 4. verse 21. doct 2. Which is not to be understood as if we were to pray for none but such we ought to exclude none from our prayers who are in a capacity to be bettered by them 1 Joh. 5-16 no not our very enemies Matth 5. 44. only the saints are to have the chief room both in our hearts and also in our prayers as in all other duties flowing from Christian charity Gal. 5. ver 10. Hence Learn further 1. The Christian souldier doth never receive so much from God while he is upon earth as to stand in need of no more he needeth alwayes more grace to preserve and improve what is already bestowed 1 Pet. 1. 5. and to supply emergent necessities and wants whereof while he breatheth there will be alwayes some new discoveries made 2 Cor. 12. 7. with 9. for notwithstanding of this compleat armour given them by God he will have them yet to be alwayes praying and seeking more praying alwayes saith he 2. This whole and compleat armour of God can do no good to the Christian souldier either to defend himself or to offend his adversary without the Lords special assistance and concurrance whereby he actuateth those graces and without the which habitual grace could never be improved or made use of by us to any good purpose Philip. 2. 13. for therefore he directeth them having put on this armour to make their recourse to God by prayer for obtaining His special assistance to improve it aright praying alwayes 3. The exercise of prayer is most necessary to be made conscience of by the Christian souldier as that by which he obtaineth all his other armour from God Ezek. 36. 26. with 37. together with special assistance to improve it and apply it to work as said is hereby also he doth recover his armour when it is in a good part lost Psal. 51. 10. fourbish sharpen and make it clear when it is eaten and consumed with the rust of security deadness and hardness of heart Isai. 63. 17. and by diligent prayer Satans assaults and tentations are either keeped off and diverted so that the other armour getteth not much a doe Matth. 26. 41. Luke 21. 36. or otherwise vigorously resisted and the other armour the several graces of Gods Spirit made thereby tentation-proof Luke 22. 32. In a word prayer is the souls swift and trusty messenger to God for receiving new orders new strength and all things the Christian souldier needeth either before after or in time of fight and never returneth empty without an answer Joh. 16 23 for he injoyneth the exercise of prayer as most necessary to the Christian souldier praying alwayes 4. As the Christian souldier is never fully freed from all his straits necessities and wants So he ought to live in the daily sense of his own emptiness and in the faith of Gods fulness and willingness to supply all his wants for he should be praying alwayes and therefore alwayes sensible of his need to pray and confident of Gods readiness to answer Iam. 1. 6. As there are severall sorts of prayer some mental only Exod. 14. 15. others vocal also Psal. 5. 1. 2. some sudden or ejaculatory Nehem. 2. -4. others more solemn and of greater length Rom. 15. 30. And of those latter sort again some publick or Church-prayers 1 Tim. 2. 1. others private or Family-prayer Acts 10. 1 2 3. and others secret as Closset-prayers Matth. 6. 6. Some again are ordinary for ordinary causes and performed at ordinary times Psal. 55. 17. others are extraordinary upon some special and weighty occasions requiring more than ordinary affection and time of continuance Joel 1. 14 c. So all those several sorts of prayer are to be made conscience of and none to be neglected as God doth call to any of them for the Apostle supponing there are severall sorts of prayer injoyneth them to pray with all prayer 6. It pleaseth God to exercise his dearest children not only with the want of several things necessary and good but also with the presence of many things in themselves evil and hurtfull and those evils both of sin and punishment as for other reasons so for this one that of both the one and the other they may be making daily errands unto God in prayer for getting the former supplied and the latter either removed or prevented for as was shown in the exposition by prayer strickly taken and as distinguished from supplication we seek those good things which we want and by supplication we deprecate evils and judgements Now the Apostle enjoyneth them to use both those With all prayer and supplication saith he 7. However there be more intense affection and fervencie of spirit together with more assistance from the Spirit of God required in some sort of prayers to wit extraordinary Ioel 2. 12. to 18. than in others yet all our prayers even those which are ordinary sudden and ejaculatory ought to be joyned with some measure of spirituall fervencie and intense affection neither can any of them be discharged aright without the assistance of and influence from the Spirit of God as being a piece of most