of free-men and masters And that this argument may have the more force with them he appealeth to their own conscience and knowledge for the truth of it if it was not so as he had affirmed Doct. 1. Then and then only may a man reckon himself to do good or a good work acceptable to God when the thing he doth is warranted by Gods will revealed in His Word when he doth it in singlenesse of heart from an inward principle of love and good-will within in the heart and in obedience to Gods command or as service unto Him for the obedience required from servants was to be so qualified ver 5 6 7. and he doth here call it a doing good Whatsoever good thing a man doth 2. Even the basest drudgery of servants being so qualified is a doing of good and cometh within the compasse of good works which the Lord will take notice of as such for it is with an eye to the imployment of servants mainly that he here speaketh Whatsoever good thing a man doth the same shall be receive 3. As it is lawfull to eye the promised reward for our encouragement in the way of duty So it is the mind of God that every one should in the due and right order make particular application unto themselves of such promises as are in Scripture held forth unto all in general for he holdeth forth the promise of a reward which is made unto all who do good in general to be made use of by Christian servants for their encouragement in particular Whatsoever good a man doth the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty except the truth of them be known and believed so that ignorance and misbelief of divine truths are a great cause of abounding profanity and neglect of duty in all ranks for he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it knowing that whatsoever good thing any man doth the same shall be receive of the Lord. 5. The Lord in dispensing rewards looketh not to the externall beauty splendour or greatnesse of the work but to the honesty and sincerity of it how mean or inconsiderable soever it be otherwise for the promise of a reward is to the outwardly mean and base works of poor servants if so they be honest and sincere aswell as to the more splendid honourable and expensive works of their rich masters The same shall he receive of the Lord whether he be bond or free Vers. 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is their respect of persons with him HE doth here in the first place set down the duties of masters towards their servants 1. positively while he enjoyneth them to do the same things which is to be understood not of the duties themselves which are much different from the duties of servants See them briefly summed up upon Col. 4. ver 1. doct 1 2. but of those properties and conditions which are common to the duties of both so that the master is bound to discharge his duty towards his servant in singlenesse of heart as service to Christ in obedience to the will and command of God from his heart with love and good-will even as the servant is bound to minde those qualifications in his duty towards his master Next negatively while he forbiddeth threatning or rather commandeth to relax and moderate threatning as the word doth signifie and so the thing forbidden is excesse in threatning and boasts when they are alway menacing oftentimes for light occasions and sometimes for none And by proportion all fierce and inhumane way of dealing with servants by masters whether in words or deeds is here forbidden also In the second place he inforceth this duty by minding them of that which they did know at least ought to have known even that they also aswell as their servants had a master above them to call them to an accompt to wit God who to make the argument more pungent is described 1. from His magnificent and stately Palace where His glory shineth to wit the Heaven not as if He were only there and nowhere else Jer. 23. 24. but to set forth His absolute dominion 2 Chron. 20. 6. His omniscience Psal. 11. 4. His holinesse Isa. 57. 15. and His omnipotency Psal. 115. 3. so that their sin could not be hid from Him His holy Nature did hate it He had both right and power to punish it 2. From His impartiality and justice in judging so that He respecteth not persons nor faces outward shew and appearance as the word signifieth and therefore by persons is not meaned the substance or personal subsistence of men but their outward state and condition even that which is conspicuous in man and doth commonly make him more or lesse esteemed among men as country state of life riches poverty wisdom learning c. and consequently to respect persons is to wrest judgement from a sinfull respect to the outward state condition of parties and such other things which are wholly extrinsick to the cause in hand which vice the Lord is free of as being the righteous Judge of the world who cannot be byassed by fear love pitty or any other inordinate affection as man is and consequently the outward dignity power or wealth of masters would not make Him spare them if they made not conscience of their duty Hence Learn 1. Though masters are freed from subjection and giving obedience unto their servants yet not from doing duty unto them Neither is there any power among men so absolute no not that of Kings and supream Rulers Rom. 13. 3. -4. -6. but it implyeth an obligation through vertue of Gods Ordinance upon those who are invested with it to make conscience of several duties towards their inferiours and subjects for he saith And ye masters do the same things unto them 2. It concerneth masters in their place as much as servants in theirs not only to go about their duty but also to advert to the manner wherein they do it even that it be done in sincerity cordially chearfully taking God for their party more than men for he saith Ye masters do the same things unto them 3. It is not only lawfull but in some cases necessary for masters sometimes to threaten boast cast down their countenance upon negligent lazy disobedient and chiefly upon profane servants providing they do it moderatly and keep off excesse for the Apostle doth not simply forbid all manner of threatning but only prescribeth a moderation thereof Forbearing or moderating threatning 4. The Servants of Christ in the reproof of sin ought mainly to guard against such evils as those to whom they speak through custom perverse inclination or a deluded mind are most ready to fall into and so ought people set mainly against such sins in themselves and thereby defend the wall
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
walk acceptably in their stations for here is in it a direction even for servants Servants be obedient unto your masters 4. The great and main lesson which servants as servants ought to learn and so to learn as to practise is to be obedient to their masters and in a word faithfully and diligently and according to their masters own lawfull directions to go about their affairs So that whatever they be otherwise for wisdom breeding or profession of piety yet if they be inlacking in this either neglecting their businesse or preferring their own wisdom in carrying of it on to the direction of their masters they are a reproach to the Gospel in so far as they make not conscience of that which the Gospel requireth from them most for this is it he doth mainly presse upon them Servants be obedient unto your masters 5. This duty of obedience belongeth unto all servants towards their masters So that neither birth breeding nor their near relation of kindred unto their masters do exempt them from it providing they be servants for he speaketh indefinitly unto all servants Servants be obedient unto your masters 6. This duty of obedience from servants is payable to all masters without exception whether they be good or bad rich or poor great or small no diversity of that kind doth detract from the masters authority nor ought to lessen the servants obedience for he speaketh indefinitly also of masters Servants be obedient unto your masters 7. As the power of masters yea and all earthly power whatsomever doth only reach the body and the outward temporall concernments of inferiors and cannot reach their conscience soul or spiritual concernments except to constrain the outward man unto the obedience of what God hath already prescribed in those So neither ought superiors to make their will an absolute rule to be followed by their inferiors in all things nor yet inferiors to give up themselves wholly to follow all their directions with a blind and implicit obedience for they are but masters according to the flesh that is have power over the bodies of servants only 8. It is not sufficient to do what is commanded by God in any thing except we do it in that manner wherein it is commanded and particularly servants must not only yeeld obedience to their masters and do them service but they must do it in such manner as it ought to be done and in speciall their obedience and service must be qualified as the Apostle hath expressed even with fear and trembling singlenesse of heart c. See the exposition of this and the two following verses 9. A proud heart evidencing it self in a saucie malapert awlesse and carlesse carriage is most unbeseeming the condition of servants and highly displeasing to God in them as being opposit to that property of fear and trembling which ought to accompany their obedience Be obedient with fear and trembling 10. Though servants are to stand in awe of their masters displeasure and even from fear of that to go about their service Mal. 1. 6 yet they must not be acted from fear alone nor think themselves exonered when so much is done as his displeasure will be eschewed but being acted from other motives also they must make conscience of severall other things in the matter and manner of their service which the awe and fear of their master would never constrain them unto for although the master know not the heart and consequently the servants need not to trouble themselves about their heart from the fear or dread of him yet they are to obey in singlenesse of heart 11. A servant can never discharge his duty with that sincerity and tendernesse which he oweth unto his master except he have an high esteem of Christ and in the first plac become an obedient servant unto Him that so from love to Christ he may yeeld himself obedient to his master in Christ and so far as obedience to him doth not crosse that obedience which he oweth to Christ for he biddeth them be obedient unto their masters as unto Christ and so implyeth they must be first obedient unto Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart HEre are moe properties of the obedience required from servants or rather an explanation of that property already expressed to wit singleness of heart which he explaineth 1. negatively while he opposeth it to eye-service which is here condemned in servants who then are guilty of this sin when they seem respective to their masters person and carefull of what concerneth him himself being present or when they know their deportment will otherwayes come to his knowledge but at other times are unfaithfull and carelesse which sin of eye-service is aggreaged from this that those who are guilty of it are men-pleasers not as if it were simply unlawfull for servants to endeavour to please their masters for that is commanded Tit. 2. 9. but when they only seek to please them and that they may seem to please them care not to deceive them by appearing to be that in their presence which really they are not and consequently do not labour to approve themselves to the all-seeing eye of God This is the sin of men-pleasing here condemned in servants as being near of kin to eye-service Next positively by shewing that then did they serve in singlenesse of heart when 1. they behaved themselves as the servants of Christ knowing that they behoved to be countable to Him who knoweth the double dealing even of the very heart Jer. 17. 10. and that He will accept of their lawfull obedience unto their masters as service done to Him And secondly when taking God for their party and looking upon the lawfull commands of their masters as the will of God unto them they do set about to execute them cordially and sincerely even from the heart without dissimulation and hypocrisie Doct. 1. A single heart is alwayes constant in good and the same in secret which it is before the view of others for eye-service whereby servants are one thing before their masters and another thing behind their backs is here opposed to singlnesse of heart not with eye-service 2. A man may so walk as to content the eye of those who behold and to please men to the full who can see no further than the outside 1 Sam. 16. -7. and yet his way be highly displeasing unto God for though eye-service be a sin displeasing unto God Yet servants may please men with it as is here implyed not with eye-service as men-pleasers 3. When a mans chief design is to gain applause and to be well esteemed of by men he hath no further regard of his duty either to God or men than what doth make way for the promoting of that design for men-pleasing is the fountain of eye-service in servants or of their neglecting duty but in so far only as they may be seen and
Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
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
the prisoner of the Lord. See more from this stile taken by Paul chap. 3. ver 1. doct 2 3 4 5 6 7. Doct. 6. So ticklish are people to be dealt with in the point of pressing duty and so ready to cast at duty when it is not pressed in a way suitable to their own mind 2 Tim. 4. 3. that though Ministers are not to be directed by people as to the matter which they preach 2 Chron. 18. 12. 13. yet as to the manner of bearing-in what is pressed they are much to condescend to that way which will be most taking with and gaining upon their humor and particularly they are to presse the duties of holinesse with as much of servent earnest and insinuative entreaty as if it were a matter of their own concernment only or as if people by their obedience were to hurt themselves for doing a favour unto their Ministers for Paul doth presse his exhortation by an insinuative entreaty rather than by commanding I beseech you the word signifieth vehemently to entreat 7. It is no small honour which God doth put upon His people when He effectually calleth them and by His omnipotent and irresistible power Joh. 12. 32. doth draw these who were before dead in sins and trespasses Eph. 2. 1. from under the power of darknesse and translateth them unto the Kingdom of His dear Son Col. 1. 13. giving them actuall possession of the state of grace with all the priviledges accompanying that state here 1 Joh. 3. 2 and a right unto Luk. 12. 32. with the well grounded hope of glory to be enjoyed hereafter Eph. 1. 18. for he speaketh of their vocation as a state of much dignity and honour requiring a singular sort of walking answerable to it That ye walk worthy of the vocation wherewith ye are called 8. So far are we from meriting by our holy and tender walking that God shall call us out of nature unto the state of grace and consequently bestow a right to heaven and glory upon us that our effectuall calling doth go before our holy walking as that without which we cannot walk one step acceptably in the wayes of God for Paul supponeth them to be already called and from that exhorteth them to walk answerably That ye walk worthy of the vocation wherewith ye are called 9. It is the duty of called Christians and will also be their care and study to have a constant eye upon that dignity unto which they are called that so they may walk worthy of it and answerably unto it which then is in some measure performed when we have respect unto all the commandments Psal. 119. 6. and do in a speciall manner make conscience of all those particular duties aftermentioned in this Epistle for he exhorteth them to walk worthy of their vocation as their duty following upon and flowing from that dignity put upon them in effectall calling Walk worthy of the vocation wherewith ye are called 10. But more particularly Our carriage and practice cannot be answerable to this excellent state to which we are called except first we shake off slouth and lazinesse bestirring our selves in the way of duty Secondly as we begin well so we hold on without down-sitting and turning aside And thirdly we be daily advancing and making progresse in our Christian course for he designeth a carriage answerable to this excellent state by walking which implieth all those three motion or exercise constancie in it and progresse in the way That ye walk worthy of the vocation Vers. 2. With all lowlinesse and meeknesse with long-suffering for bearing one another in love HE doth next exhort unto severall graces and duties the exercise and practice whereof are not only branches of that walking worthy of their vocation spoken of ver 1. and here pressed as such but also necessary helps and means for attaining and entertaining that unity which he is afterwards to presse as first humility or lowlinesse a grace and vertue whereby a man from the sense of his own infirmities Gal. 6. ver 1. and the uncertainty of outward things which he enjoyeth 1 Tim. 6. 17. doth esteem but meanly and soberly of himself and of all that is his Philip. 2. 3. Secondly meeknesse a vertue whereby we are rendered tractable and easie to be conversed with I am 3. 17. whereby also we moderate anger so that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth and do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Thirdly long-suffering which is the same in substance with meeknesse only it further implyeth the continuance of the exercise of meeknesse so as it is not interrupted neither with length of time nor with multiplication nor heightening of injuries Matth. 18. 22. Fourthly mutuall forbearance flowing from love for the right performance whereof the former three are spoken of as necessary qualifications as appeareth from the grammaticall construction of the words and it consisteth in our pleasant bearing with and tolerating of whatsomever is displeasing or loathsome to us in the carriage of others though not so as to connive at their sin or to neglect means of reclaming them from their sin Gal. 6. 1 2. yet so as we do not withhold any necessary duty which we otherwise owe unto them Matth. 5. 44. or cease from following after peace and concord with them Heb. 12. 14. Hence Learn 1. How diligent soever a Christian be in publick or private duties of Gods immediate worship or in the duties of his particular calling yet he dothnot walk answerably to that excellent dignity unto which he is called except he be of an humble meek and condescending spirit and do evidence himself to be so by his digesting of bearing with and passing over the infirmities and failings of those whom he converseth with in so far as he do not make a breach upon the peace and unity of the Church of God for he doth instance their walking worthy of their vocation in the exercise of humility meeknesse long-suffering and in mutuall forbearance in order to the keeping of unity in this and the following verses With all lowlinesse c. 2. The grace of humility and lowlinesse as it is most beseeming Christians so it is of necessary use to fit men for the duty of mutuall forbearance in order to unity and peace in so far as the humble man being conscious of his own infirmities doth know he needeth as much of forbearance from God and others as others do need from him Rom. 7. 18. and through humility is made to think but meanly of himself and highly of others Philip. 2. 3 4. and so to eschew vain glory and pride the usuall occasion of strife Prov. 13. 10. for he presseth lowlinesse in order to forbearance and unity while he saith with all lowliness forbearing one another and ver 3. endeavouring to keep unity 3. Humility and lowlinesse is also necessary to
faith allowed by Christ neither is there any other faith but this one in true Believers if we look to those Truths which are of absolute necessity to salvation there is an agreement in those and one and the same faith of those in all whatever may be their differences about other inferiour Truths Act. 4. 12. Thirdly there is but one Baptism whereby is meaned neither the Baptism of affliction Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost Acts 1. 5. but the ordinary Sacrament of Baptism the practice whereof is enjoyned by Christ under the Gospel Matth. 28. 19. And it is said to be one not in respect of the persons administrating or receiving this Ordinance but of its nature and substance as having the same author Christ Matth. 28. 19. the same outward element for kind Act. 8. 36. the same way of administration enjoyned Matth. 28. 19. the same ends and uses towards those who are baptized Rom. 6. 3. 4. Doct. 1. All these who are of this one body animated and acted by this one Spirit and have well-grounded hope of glory they must and do subject themselves to Christ as Lord in so far as they are ruled by His Laws Acts 9. 6. and patiently submit to His corrections and chastisements Heb. 12. 6 7. for He maketh their being of one body having one spirit and one hope and their subjection to this one Lord of equal extent one Lord saith he 2. The consideration of this that the whole Church and all the Members thereof are subject to the dominion of one Lord and Master Christ Jesus is a strong argument for inforcing this duty of keeping unity and peace among themselves this being a duty which not only he did presse most vehemently upon His followers when He was about to leave the world and depart from them Joh. 13. 34 35. but also did most earnestly intreat the Father for even that they might be all made one in Him Joh. 17. 21 22. Besides what a shame is it for the Servants of one Master to fall at odds among themselves and thereby neglect their Masters work committed to them for he presseth the study of unity from this that there is one Lord. 3. The Law by which the Lord Christ will have His subjects ruled and governed is not searched out and known by sense or naturall reason but being revealed in the Word it is laid hold upon by faith and credit given to it because of His authority who hath revealed it for so much may be gathered from his making mention of faith or the Doctrine of faith immediately after he had spoken of the Lord Christ one Lord one faith saith he 4. The consideration of this that the whole Church and all the true and lively Members thereof do professe one and the same fundamentall Truths revealed in Scripture as the only object of saving faith and way to salvation ought to be a strong motive for keeping concord and unity in all other things which otherwise might occasion dissention and strife This agreement in the main in the journeys end and the necessary way which leadeth to it should make them ashamed to fall at odds and strife about other things of lesse importance and moment for he presseth unity from this that there is one faith 5. The wise Lord hath judged it fitting to add the Sacraments as seals unto the Doctrine of faith and salvation contained in Scripture that hereby we may be the more enabled to take up and understand that Doctrine and be the more affected with it as having the purpose of it not only exhibited and represented to our ear in the Word but to our eye also in the Sacrament and that we may be the more confirmed in the truth of that Doctrine as having not only His word and writ for it but also His seal and pledge for after mention made of the Doctrine of faith he presently addeth there is one Baptism 6. The Lord hath added Sacraments to the doctrine of faith not only for the reasons mentioned but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him a Sacrament being as a military oath whereby we bind our selves to fight under the Lords banner and in all things to be for Him for he doth presse them to duty even to keep unity from this that they were partakers of this one Baptism 7. The consideration of this that the Church and all the Members thereof are dedicate to God in one and the same Sacrament of Baptism unto the receiving whereof all do accord is a strong motive to make them keep peace and unity in other things seing this onenesse in Baptism doth imply our communion in all other things which are signified and sealed unto us by that Sacrament which are all those things wherein our salvation is most nearly concerned and that by Baptism we are solemnly engaged to go about our Master's work Rom. 6. 4. and so to eschew all renting and falling out among our selves by which His work is much retarded for he maketh this another argument to enforce unity that they did all partake of one Baptism Only know that though we are not to re-baptize those who are baptized by schismaticall and hereticall Churches even though they err in some fundamentall truths so long as the substantiall parts of Baptism are preserved though mixed with much of their own superstitious trash and therefore in some respect we may be said to have one common Baptism with them yet it doth not follow hence that we are tied to keep unity with them simply and in all respects We are only hereby tied to seek union with them not by joyning in their schism or damnable heresies but by labouring to reclaim them from those and if they be one in all the other essentiall ties and bonds of union here mentioned as of having one Lord one faith c. this onenesse of Baptism doth engage to be willing and endeavour for our part to keep the bond of peace with them in other things for those seven unities or bonds and arguments are not to be taken separately but joyntly as to the pressing of unity yea and though they be not one in all the rest yet it engageth us to own them in those things wherein they are right and owned by God providing always we touch no unclean thing 2 Cor. 6. 17. In these respects and with those limitations we deny not but unity should be keeped with hereticall Churches even the Church of Rome her self Vers. 6. One God and Father of all who is above all and through all and in you all HEre is the seventh unity which is the last bond or ty of the Churches essentiall unity and serveth also for an argument perswading to keep peace and unity in other lesser differences which argument is first propounded to wit all Believers have one common God and Father for though God as Creator is the God and Father
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
23. that the husband is the head of the wife he inferreth here So ought men to love their wives as their own bodies 3. Though there be a sinfull love to a mans self whereby a man preferreth himself and the fulfilling of his inordinate desires to Gods glory and the good of his neighbour Philip. 2. 21. which by all means is to be eschewed and mortified Luke 9. 23. yet there is an orderly lawfull and allowed love to self whereby a man doth seek his own preservation both in soul and body by just and lawfull means with due subordination to Gods glory and without any opposition to or setting himself against his neighbours good for Paul supponeth this love ought to be in every man towards himself and doth urge it as the reason and rule of the love which the husband oweth to his wife while he saith men ought to love their wives as their own bodies he that loveth his wife loveth himself 4. The love which husbands do carry to their wives ought not to have its rise from any such extrinsecal considerations as love to their own peace and ease fear of shame and disgrace if through want of love secret discontents break out to publick strife or from any satisfaction which they find to their carnal affections but from respect to Gods holy Ordinance whereby their wives are made a piece of themselves hence their love shall be most native operative yea and insuperable by any provocations or infirmities when they shall look upon their wives as themselves and consequently upon their infirmities shame hurt as their own for Paul will have their love to flow from this fountain while he saith men ought to love their wives as their own bodies c. 5. That husbands may carry themselves aright towards their wives which holdeth of all superiours with relation to their inferiours they would seriously consider not so much what is in the power of their hand and what they are able to do or may be for their profit and advantage or tend to get themselves obeyed feared and respected to the utmost as what they ought and is incumbent for them to do and what the Law of God and the state they are in do require from them as their duty for the Apostle repeateth the former exhortation held forth ver 25. with the addition of one word to wit ought whereby he mindeth husbands that the thing pressed was their duty and therefore they were to mind it So ought men to love their wives saith he Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church HE proveth the consequence of the former argument to wit that husbands are to love their wives because they are their own bodies by three reasons The first is taken from the universal custom of all men to wit who are in their right wit not demented and wofully deluded by the devil which is set down first negatively no man did ever hate his own flesh or from hatred did any dammage to it and next positively every such man doth to his utmost provide for and allow upon his own flesh all things necessary both for nourishing or feeding it and for cherishing and keeping it warm with such a sort of care and tendernesse as hens have toward their young ones while by casting their wings over them they do with their own natural heat keep the young ones warm for the word rendered cherishing is a mephor taken from the practice of those tender and loving creatures By all which he not only proveth that husbands should love their wives as being their own body but also hinteth at some of those effects wherein their love should be made manifest whereof particular mention shall be made among the Observations Secondly he proveth the same consequence and also further cleareth with what care and tendernesse the husband should carry himself unto his wife as to his own body from Christs example who nourisheth and cherisheth the Church His body by providing for her and allowing on her all things necessary for soul and body Doct. 1. It is no lesse monstruous and unnatural for a man to hate and from hatred to carry himself austerely saucily and undutifully to his wife than if in a fit of phrensie he should hate and from hatred refuse to do all duty to himself But in stead thereof to be cruel against himself for the Apostle mentioneth this no man not demented did never hate his own flesh to shew that therefore husbands ought as much to abhor and abstain from hating their wives for no man ever yet hated his own flesh 2. It is not sufficient that husbands do not carry any hatred to their wives but they must also love them and evidence their love to them not in empty words and flattering insinuations but in providing all things necessary for them both in food and raiment for he holdeth forth indirectly the husbands duty to his wife in that allowed care which every man hath or ought to have of his own flesh No man ever yet bated his own flesh but nourisheth and cherisheth it 3. It is the duty of an husband to provide things necessary unto his wife not grudgingly or too sparingly as to a stranger or to his childe or servant but liberally according to her rank and station as being his equal and confidently without craving an exact accompt from her of every thing which she receiveth as having a common right and interest with him in all things that are his and cheerfully by testifying such contentment in her even while he bestoweth things necessary on her as he would do in bestowing the same or the like on himself for so much is implyed in a mans nourishing and cherishing of his own flesh which is held forth as the rule of the husbands tender care and liberal benevolence toward his wife but nourisheth and cherisheth it 4. The husband under pretence of cherishing his wife ought not to pamper her or lavishly to wast his estate in upholding her prodigality in apparel unnecessary expensive ornaments and such like vanities but the rule according to which he is to walk in those things and more than which the wife ought not to expect from her husband nor yet complaine if he come up to it is what his own rank requireth his necessity doth permit and that tender care which is taken by him in nourishing and cherishing himself for this is here held forth as his rule But nourisheth and cherisheth it to wit his own flesh 5. Though there be an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. yet there is a lawfull and necessary care of the flesh or of a mans own body whereby things necessary for food and raiment are bestowed upon it in so far that health and strength be not inlacking for discharging the duties of our calling for
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
approven by their masters not with eye-service as men-pleasers 4. To propose unto our selves the pleasing of men and gaining of approbation good liking and applause from them as our great design to be gained upon any tearmes is inconsistent with the work of grace in the heart and with that subjection which we owe to the Lord Christ a man cannot serve two masters Matth. 6. 24. for he opposeth men-pleasers to the servants of Christ not as men-pleasers but as the servants of Christ saith he 5. The meanest and basest of services which men go about in their lawfull callings being done with the right qualifications from right motives for a right end and in the right manner is service done to Christ and will be accepted of by Him as such because He doth command it and it is done if done a right in obedience to His command for he will have the meanest servants to go about their service as servants to Christ and doing the will of God 6. Then may we reckon the going about of our ordinary imploiments to be service done to Christ when we look upon what we do as commanded by God do it in obedience to His command and are heartily sincere in what we do as aiming singly without hypocrisie and dissimulation at the honour of God and the good of these whose good we pretend to and ought to aim at for he explaineth how servants may reckon themselves as servants to Christ even by their doing the will of God from their heart 7. Our eyeing of God and taking Him for our partie to whom we must give an accompt even in those things which we do unto men is a singular help to make us single and straight in all our affairs and to banish all double dealing deceit hunting after applause and all such-like vices which our heart presumeth to make bold with when we look to no higher partie than poor fecklesse man for that they may be single in heart and eschew eye-service and man-pleasing he directeth them to take God for their partie but as servants to Christ doing the will of God from the heart 8. Then is the will of God acceptably done when not only the outward man as tongue hand and other members of the body do act every one their part but the heart and in-most affections are brought up to the work otherwise our performances are but a lame sacrifice as being destitute of that which God doth mainly call-for Prov. 23. 26. for he saith doing the will of God from the heart Vers. 7. With good will doing service as to the Lord and not to men HEre is a third thing required to the service and obedience of servants in singlnesse of heart even that it be with goodwill and love to their masters person and to the thriving of his affairs which is opposit to the doing of their service grudgingly unpleasantly or from fear of punishment and an eye to their own advantage only and that they may be encouraged to do service from this principle even to their unworthie masters he directeth them to fasten their eye upon the Lord who had subjected them unto such masters and to know that in yeelding that obedience unto them which was commanded by God they did service to Him rather than to them and might therefore do it with better will for the negative particle doth not deny simply but comparativly So that as to the Lord and not to men is to the Lord more than to men Mark 9. 37. Doct. 1. Fear and love of one and the same person may well consist and both be a conjunct principle having influence upon one and the same duty yea then only is that duty which floweth from fear acceptable unto God when the partie to whom the dutie is done whether it be God or men is not only feared but also loved for the obedience of servants must not only flow from fear and trembling ver 5. but also from love and good-will with good-will doing service 2. That a man do service to God whether in the duties af immediate worship or of his ordinary calling it is of necessity required that he do it cheerfully not as of necessity and constraint but with a delight and pleasure in it as in that which God doth call-for at his hands the Lord doth love a cheerfull giver 2 Cor. 9. -7. for that servants may go about their service to their masters as servants to Christ and thereby do the will of God it is required that with good-will they do their service 3. The most base and meanest of imployments which God doth call us to discharge ought to be undertaken and discharged by us with cheerfulnesse and good will it being no small credit for prodigal rebels to be entrusted in the meanest piece of service to Him yea and the more mean and fecklesse the service be which we discharge it ought to be gone about with more of cheerfulnesse that what is inlacking in the worth of the work may be made up by the hearty affection and good-will of the worker for he will have even servants going about their basest imployments with good-will because they did thereby service to God and He did call them to it with good-will doing service as to the Lord. 4. So ingrate is man for the most part and so slow to reward those from whom he receiveth favour and advantage yea so prone to requite them evill for good Judg. 9. 17 18. that a man can never heartily and with such good-will as he ought do service to the most of men except he look to God in and above men and know that they are thereby doing service to Him whom to serve in the meanest imployment is a sufficient reward for it self 1 Chron. 29. 14. besides that He will have none to serve Him for nothing as the following verse doth teach for the Apostle implyeth they can never serve their masters with good-will except they look to God more than to man therefore he saith with good-will doing service as to the Lord and not to men Vers. 8. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free THe Apostle having thus held forth the necessary requisits of that obedience enjoyned unto servants he doth thirdly perswade them to it in this verse by an argument taken from the great advantage they should reap thereby while he sheweth that though their reward from their earthly masters was little or none yet so mercifull is God that of His own free grace Rom. 11. 35. and not for any merit in mans service which is none Luke 17. 10. He doth largely recompense sometimes here Mark 20. 30. and alwayes hereafter Col. 3. 24. all those who make conscience of doing good or of going about their calling as service to Him and that in this free retribution of a reward He taketh notice of the poor bond-servant who serveth God in his calling as well as
where it is weakest and the enemies greatest force doth lie for because masters are most prone to break out against their servants in threatning railing and reviling words as thinking words are but wind and their tongues are their own Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly Forbearing threatning saith he 5. As it is very usuall for powers on earth sinfully to oversee and not to punish the cruell and unjust dealing of masters towards servants So those sins which are most connived at by men are most severely taken notice of by God for the Apostle mindeth them that God would call masters to an accompt how they carried towards their servants though men did not take notice of them Knowing that your master also is in heaven 6. It is too too ordinary for men in place and authority above others to carry themselves as if they had none above them to be countable unto or at least to dream that the Lord will not take such strict account of them as of their underlings and servants for the Apostle obviateth such thoughts and so doth indirectly imply that masters did so think while he saith your master also is in heaven and there is no respect of persons with him 7. Ministers are bound to inculcate even those truths upon the Lords people which they in charity do judge to be throughly known already by them because truths are better known than made use of by the most part yea the calling to mind of known truths by the publick Ministery doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty for therefore though the Apostle supponeth they knew this truth yet he putteth them in remembrance of it Knowing that your master is in heaven See what is observed further upon this description of God from His royal palace and impartiality in judging upon Col. 3. ver 25. doct 4 5. and Col. 4. ver 1. doct 4 5 6. Vers. 10. Finally my brethren be strong in the Lord and in the power of his might THe Apostle having from chap. 5. ver 21. exhorted unto those duties which belong to Christians as they are members of families doth now in the second part of this Chapter exhort unto one duty which belongeth unto all Christians in generall the making conscience whereof is necessary for practising all or any of the fore-mentioned duties even that they would prepare and make ready for a christian warfare And being in the first branch of this part of the Chapter unto ver 14. to inforce this duty more generally he doth first propone the exhortation to wit that finally or notwithstanding of all he had formerly spoken this one thing did remain yet necessary to be delivered by him for so much the Original word doth imply even that they would be strong fortifie themselves take to them spirits and resolutions in order to their Christian warfare And this first by looking at and making use of that strength which they had and all Believers have without themselves in the Lord Christ who is engaged with them as leader and generall in this warfare Joh. 10. 28. And particularly they are to look at and act their faith upon the power of His might or His almighty power in order to their being strong and resolute as that which alone was able to answer all their faintings and fears arising either from their own weaknesse Rom. 4. 19. with 21. or the strength of enemies Joh. 16. 33. Hence Learn 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations except they also set about the practice of their duty according to what they know of it for the Apostle having already instructed them in the knowledge of their duty he sheweth this one thing was yet remaining even to prepare themselves with resolution and courage in order to their better practising of it Finally or this yet remaineth that ye be strong in the Lord. 2. As the duties of a Christian life whether in our generall or particular calling will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries So it is the duty of Christs Ministers not only to presse duties upon the Lords people but also to forewarne them of these difficulties and dangers which ly in the way of their duty and to instruct them how to wrestle with and overcome them all for so doth Paul having already pressed upon them the duties of their generall and particular callings he doth here not only forewarne them but also forearme them against difficulties and hazards Finally be strong in the Lord. 3. Though the Lords Servants sometimes may and are also bound to command and charge the people of God committed to their charge to make conscience of their duty 1 Tim. 6. 17. yea and also denounce against them most terrible threatnings if they neglect it 2 Tim. 4. 2. Tit. 1. 13. yet so long as gentle exhortations enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing may prevail they are rather to be followed by them thereby testifying their affection unto and charitable esteem of their hearers as of rationall men who are in a greater probability to be wrought upon by insinuations desires and convincing reasons than by threats and boasts for the Apostle doth here gently exhort them enforcing this exhortation by an insinuative compellation while he calleth them brethren and afterwards convinceth them of the equity and necessity of that to which he doth exhort them Finally my brethren be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty See ver 12. that there is need of more than ordinary strength resolution and courage for meeting with them and charging through them Faint hearted-cowards and lazie sluggards will never face them far lesse overcome them Prov. 22. 13. for in order to their rancountering those difficulties he biddeth them be strong that is take to them spirits and courage 5. No naturall courage nor hardinesse of spirit arising from mans naturall temper though in some respect sufficient for making men endure any temporall hardship without succumbing Prov. 18. 14. is able to underprop and bear us up against the furious assaults of such spirituall adversaries and breaking discouragements arising from such multiplied difficulties as daily do assault us in our Christian course for he biddeth them be strong not in themselves or in the power of their own naturall resolutions but in the Lord and the power of his might 6. No strength of grace inherent no spiritual courage flowing from the graces of Gods Spirit in us is alone and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict we must besides be underpropped by the power and strength of Christ the Lord without us by whose influence our inherent graces
and Christ exalted by laying open what rich and excellent things are held forth of Him in the Gospel for the end why he desireth a gift of utterance and boldnesse is to make known the mysterie of the Gospel Verse 20. For which I am an ambassadour in bonds that therein I may speak boldly as I ought to speak HE doth first give two reasons exciting them to pray for him First from his office he was intrusted by God as an ambassadour in Christs stead to publish the glad tydings of Reconciliation with God contained in the Gospel 2 Cor. 5. 20. Secondly from his bonds which did not hinder him to preach seing as the original word signifying in a chain doth imply that at this time he was not bound with fetters but in the custody of a Souldier with whom he might go abroad having as the custom of some prisoners was a chain on his right arm which was tied to the Souldier's left arm Next he repeateth the gift which he would have them to seek from God on his behalf even to deliver his message with courage and boldnesse and he extendeth it further to all those other things which a Minister ought to advert unto in preaching See upon Col. 4. ver 4. doct 11. Hence Learn 1. As Christs Ministers do in a singular manner represent His Person and being cloathed with authority from Him are sent to treat and transact about the greatest matters on earth in His Name even the making up of peace and friendship betwixt God and sinners 2 Cor. 5. 20. So their deportment for gravity prudence and holinesse ought to be such as may conciliate authority to their message and bring no disgrace or rub upon Him whose Person they do sustain It is their duty also to mannage their trust with faithfulnesse speaking nothing but what they have a Commission for from Christ their Master concealing nothing of what is intrusted to them to speak but delivering all of it with that authority and gravity boldnesse and majesty which becometh the ambassadours of Him who is Prince of the Kings of the earth Revel 1. 5 for such is the honour and duty of ambassadours among earthly princes and though this title of ambassadour for Christ did belong to the Apostles in all respects chiefly and in some respects to them only as that they were confined to no certain charge or country Matth. 28. 19. and absolutely to be trusted as men who could not erre at least in what they wrote 2 Tim. 3. 16 yet as to many other respects and chiefly those which are mentioned in the Doctrine iâ— doth belong to all sent Ministers and therefore they are called the Angels of the Churches Revel 2. 1 c. For which I am an ambassadour saith he 2. The matter and purpose contained in the Gospel even the way of making peace between God and sinners is a businesse of great importance in Gods account and such as he would have bear weight with us for an ambassadour is not sent among Princes and States for triffles but for things of highest concernment Now God sendeth ambassadours to carry the message of the Gospel For which Gospel I am an ambassadour saith he 3. So great desire hath God that lost sinners embrace the Gospel with His peace and friendship offered in it that He dealeth with them not as with traitours and rebels but as persons of dignity and respect that thereby they may be the more induced to accept His offers for Kings and States send not ambassadours to private obscure men but to persons of respect and worth Now God sendeth ambassadours with the Gospel to sinners For which I am an ambassadour 4. That God doth graciously condescend to send an honourable embassage for peace and friendship to worthlesse traitours and rebels it should make the Lords people mind and respect those who are intrusted with it and particularly to hold up their case unto God by prayer for strength wisdom and every other thing which becometh those who are imployed in such an honourable errand from the great God for he â—iddeth them pray for him because he was an ambassadour sent from God with the Gospel For which I am an ambassadour 5. Though our provoked Lord doth send a message of peace and friendship unto a rebellious world and putteth respect upon them by sending ambassadours to them in His stead yet such is their ingratitude and such enemies are they to their own mercies that in place of giving a thankfull meeting to such kind usage they do what they can to affront the Lord not only by sleighting His message Psal. 81. 11. but by the disgracefull usage of His ambassadours contrary to the law and practice of all Nations for Paul though Christs ambassadour was neverthelesse put in bonds for the Gospel 6. As it concerneth the Lords people to pray to God for their Ministers at all times So chiefly when they are in a suffering case lest through their fainting in the day of adversity they give the truth of God a dash Philip. 1. 19 20. and that they may be enabled by God to bear persecution with such undaunted courage as persecuters may see their labour to be but in vain Acts 5. 34 c. and the truth of God for which they suffer may receive no hurt but advantage by their sufferings Philip. 1. 12. for he urgeth them to pray for him from this that for the Gospel he was an ambassadour in bonds 7. So mercifull and long-suffering is God that when His offer of friendship is rejected by rebels and His ambassadours contrary to the law of Nations imprisoned and wronged yet he doth not presently give up with them and denounce an irreconciliable war against them but pursueth them with kindnesse and in a manner beggeth their peace and will not take a refusall for His will was that Paul being put in bonds by them should yet discharge the office of an ambassadour towards them and deliver the message of peace even to those who put him and keeped him in bonds if they would have come to hear him For which I am an ambassadour in bonds 8. So zealous should Ministers be of Christs honour and the good of souls that no sufferings for the Gospel should make them quit the preaching of it but even when through persecution they are restrained of that liberty which they sometimes had they ought to be alwayes doing and making use of what liberty they have for Paul though in bonds is yet doing the office of an ambassadour and thirsting after a spirit of courage from God for discharging of it faithfully and boldly I am an ambassadour in bonds that therein or thereof meaning the Gospel I may speak boldly 9. The Lord setteth bounds to the wrath of men in so far as he doth easily abate the extremity of their rage towards His Servants and doth not permit it to come to its full height so long as He hath any use to make of them for though their
hath placed power and authority in the Church-guides Joh. 20. 23. being conveened together 1 Cor. 5. 4. to cut off from the body of the Church by the sword of Excommunication incorrigible and obstinate offenders for the destruction of the flesh that their spirit may 〈◊〉 〈…〉 ed in the day of the Lord Jesus and that the Church be not infected by the contagion of their sin 1 Cor. 5. 5 6. for by this cutting off is meaned Excommunication as the similitude of leaven ver 9. doth teach being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of and the Apostle alludeth to that phrase of cutting off from Gods People frequently used in the Old Testament as Gen. 17. 14. which did expresse the censure of Excommunication then in use among the Jews and the Apostle's wishing that they were even cut off who troubled them supposeth that there was power to cut off such in the Church if the exercise of that power had been seasonable I would they were even cut off 2. The spirit of Error may so far prevail among a People that the exercise of discipline can hardly attain its end amongst them to wit the shaming of the person censured 1 Cor. 5. 5 and the preservation of the Church from being leavened 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace and in all lenity and wisdom to the inflicting of Church-censures lest the person censured and the multitude seduced by him be thereby hardened and the Ordinance it self exposed to contempt and therefore would rather doctrinally declare what censures such persons deserve than actually inflict the censure it self for though Paul by himself alone had power to cut off and excommunicate 1 Tim. 1. 20 yet the infection had so spread it self in this Church and the general distemper was so great that he satisfieth himself with a wish declaring thereby what their sin deserved and proceedeth no further I would they were even cut off saith he Vers. 13. For Brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another THe second part of the chapter beginneth in this verse wherein the Apostle having given a reason of his former wish ver 12. even because those seducers did hinder the course of their vocation burdening them with the observances of such things as are contrary to Evangelical liberty to the enjoyment whereof they were called by God he exhorteth them to take heed of running to the other extream of abusing their Christian liberâ—y as if they were thereby freed from all obligation to serve God or man in any thing and giveth two Rules to direct them in the right use of their liberty first They would not use their liberty for an occasion to the flesh where by flesh is not meaned the substance of our fleshly bodies but the power of sin and corruption which is in every man Eph. 2. 3. and is seated not only in our carnall fleshly appetite but in all the powers of the soul even the understanding Rom. 8. 7. and will or rational appetite Col. 2. -18. not being excepted So the sense of the Rule prescribed is That they would not take encouragement from this doctrine of Christian liberty to give licence unto the power of sin and corruption within them to break all bonds and to fulfill its own lusts Secondly That they would by love serve one another or that notwithstanding of this purchased liberty every one without exception of persons would from the fountain of love imploy himself in all the duties of love for bringing about the good of his neighbour and by consequence would straiten or enlarge himself in the use of his liberty as might be most conducing to his neighbours spiritual edification Rom. 14 13 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavoured by an honest Minister than that the People of God committed to his charge do in some measure walk answerably to their christian calling and nothing ought to stir up his zeal and indignation more than when they either actually walk or are tempted to walk in a course contrary unto it for thereby they not only mar the fruits of the Gospel to themselves see ver 4. but also cause it to be evil spoken of by others 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles as that he wisheth them to be cut off even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of liberty unto which they were called For Brethren ye have been called unto liberty saith he 2. Such is the power and subtilty of inbred corruption as that it perverteth the nature even of those things which are best and taketh occasion from them to do wickedly for there is hazard lest occasion be taken by corrupt nature even from the doctrine of christian liberty to break all bonds and to become licencious as is supposed while he saith Only use not liberty for an occasion to the flesh 3. The Minister of Jesus Christ ought with great circumspection to guard and cautionate the Truth delivered by him and especially such Truths as not being sufficiently guarded may readily be mistaken and made use of for the encouragement of corrupt nature in any vice or error for such was this doctrine of christian liberty and therfore the Apostle doth seasonably guard it Only saith he use not liberty for an occasion to the flesh 4. That our christian liberty purchased by Christ may be used aright it is required that we do not abuse it as an occasion of fleshly liberty whether first by making those things indifferent and free which God hath not made free as the Gentiles did fornication 1 Cor. 6. ver 12 c Or secondly by the immoderate and excessive use of things in their own nature indifferent as of meat drink apparel which is frequently condemned See Rom. 13. 13. for the Apostle prescribeth this as one rule for the right use-making of christian liberty Only use not liberty for an occasion of the flesh 5. It is not sufficient for the right use-making of christian liberty that we do not from thence take occasion to sin our selves but we must also labour carefully to guard lest by the offensive and undiscreet use of liberty we give offence and minister occasion of sin and stumbling unto others for he prescribeth this as a second rule that in the use of their liberty they would by love serve one another having an eye especially upon their neighbours spiritual edification Rom. 14. 13 15 Doct. 6. This freedom and liberty purchased by Christ doth not loose the ty of any necessary duty which we are under whether to God or man The yoke of duty is no wayes repugnant unto but very consistent with christian liberty for the Apostle having at large exhorted them
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which