Brief Exposition of Galatians and Ephesians

Vers. 1. BE ye therefore followers of God as dear children,

THe Apostle (being to insist further in exhorting to such particular virtues as do belong to all Christians in general of whatsoever rank or station) doth, first, illustrate the sixth and last precept, given, chap. 4. whereby he enjoined the exercise of mutual kindness and mercy in forgiving one another, because of God's example in forgiving them for Christ's sake. Which precept he doth illustrate, first, by reinforcing the duty, together with the motive to it, from God's example, while, 1. he commandeth them to be followers of God, to wit, in the exercise of kindness, mercy and forgiveness: for, according to the present scope, the imitation of God here enjoined, seemeth to be astricted unto those particulars, as Matth. 5. 44, 45. and Luk. 6. 35, &c. though otherwise it may be extended, and elsewhere is extended, unto all those divine virtues, whereof some representation and shadow, at least, ought to be in us, 1 Pet. 1. 16. And, secondly, he giveth a reason why they should imitate God thus, even because they were His children by Adoption, and not only children, but dear children, and dearly beloved by God their Father. All of them did, at least, profess themselves to be such, Mal. 1. 6- and the better part of them really were such, Joh. 1. 12. and therefore they were to imitate Him in the exercise of those virtues, as they would evidence themselves to be of His children. Doct. 1. One and the self same action of God, and chiefly His works of mercy towards Believers, are more than one way advantageous unto them, in so far, as thereby not only they are freed from sin and misery, but also have an argument and motive, furnished both unto them on whom He showeth mercy, whereby they may be incited to their duty of showing mercy unto others, and to others also to show mercy unto them: for, he showeth, that God in forgiving them, had cast a copy to be followed by them in their forgiving one another, while he saith, Be ye therefore followers of God. 2. Though we neither ought, nor can imitate God in His works of creation and providence, Isa. 14. 13. 14. neither may we presume to imitate Him in anything further than His revealed will prescribeth as our duty, Isa. 8. 20. yet, what ever attributes or actions of His have in them any proportion, or resemblance with any virtue or duty prescribed unto us, we ought to look upon such, as our copy and pattern to be followed by us: for, he saith, Be ye followers of God, with relation to His forgiving them for Christ's sake. 3. It is not sufficient to do the same things to others, which God hath done to us, except we endeavor to imitate and follow Him in the way and manner wherein He doth them; So as that we do them not from any base or inferior motive, or for any wrong end; but from a desire to be conform unto Him, and unto what is required of us in the Word by Him: for, this following, and imitating of God here enjoined, implieth a purpose and endeavor to conform ourselves to Him; Be ye therefore followers of God. 4. God's example in such things as are imitable by us, is the only un-erring pattern, to be absolutely followed, and without any reserve or limitation: and the practice of any other, is to be followed but so far as their example is conincident with God's Word and practice. See 1 Cor. 11. 1. where Paul commandeth them to follow him with an express limitation, to wit, as he was a follower of Christ, but here his command is absolute and unlimited; Be ye followers of God. 5. The Lord doth enter into most intimate friendship with, and taketh on most near relations unto those, whose sins He pardoneth, So that He doth not only free them from deserved wrath, but placeth them among the children, and maketh them adopted sons and daughters unto Himself: for, here he calleth them God's dear children, of whom He said, chap. 4. 32. that God had forgiven them for Christ's sake. 6. All those who are dear children to God by adoption, should look upon their highest privileges, as strongest engagements to duty, and particularly set themselves to imitate Him in the exercise of mercy, kindness, forgiveness, and of such other duties as He hath made lovely and amiable by His own example: for, Paul maketh their privileges an engagement to duty, and to imitate God in particular; Be ye followers of God as dear children. 7. It is not sufficient that we set ourselves to imitate God, except we do it as dear children, that is, first, humbly, Matth. 18. 2. 3. and next, with a kind of natural affection and propension (for, so do children affect to imitate, and by imitation to please their parents) and not as servants and slaves by compulsion: Hence he saith, as dear children, pointing not only at the reason why, but the manner how, they should follow Him.

Vers. 2. And walk in love, as Christ also hath loved us, and hath given Himself for us, an offering and a sacrifice to God for a sweet smelling savor.

HE doth, next, illustrate yet further that precept given, chap. 4. ver. 32. and jointly showeth wherein they were to imitate God, to wit, not only in forgiving, but also in loving one another, and so, as they should walk in love; whereby is meaned, that all their actions towards their neighbor, ought not only to be good in themselves, but also flow from a principle of love to his good and edification: which duty, or constant task of walking in love, is enforced by a new argument taken from Christ's example, who loved us, and did evidence His love by giving Himself freely, and of His own accord (Job. 10. 18-) even unto death for us, or for our sins, Gal. 1. 4. which action of Christ is illustrated, first, from the end for which He did give Himself, even to be a propitiatory sacrifice unto God, for expiating all the sins of the Elect, as was fore-signified and typified by all those expiatory levitical sacrifices under the Old Testament; whether those, which were generally called by the name of offering, under which were comprehended all sacrifices, both of living beasts, and of things destitute of life, as flower, oil, frankincense, and such-like; or those, which were more strictly called by the name of sacrifice, and were of living beasts, and therefore conjoined with shedding of blood, as the word in the original implieth, which cometh from a root, signifying to kill and slay: hence it is that our crucified Lord doth here get the name both of an offering and sacrifice. This action of Christ is illustrated, next, from its fruit and efficacy, to wit, the rendering of God well-pleased with Christ His offering up Himself, and with the persons and performances of true Believers for His sake, as sweet smelling odors, by reason of their likeness unto, and agreement with our spirits, are well-pleasing and satisfying unto such as find them. Doct. 1. Whatever duties of mercy and kindness we do discharge unto our neighbor, we do not sufficiently imitate God therein, neither perform service acceptable to Him, if they flow not from a principle of love to our neighbors good and edification, and be not directed thereunto, as the great end of our work next to the glory of God: and therefore a man may do many external duties of love, and yet not be accepted of God, when his great aim is to be seen of men, Matth. 6. 2. or to merit heaven by his good works, Rom. 9. 31, 32. without any inward compassion or affection to his neighbor, or a sincere aim towards his good: for, the Apostle showeth we do only then rightly imitate God in the duties of kindness and love, when all we do, floweth from the inward affection of love, and is from love to our neighbor, directed to his good, while he saith, walk in love. 2. Our walking in love to our neighbor, as it is formerly explained, and when it floweth from the fountain of love to God, is an evidence of adoption, and of one who is a dear child to God: for, having spoken of their near relation to God, as being His dear children, he presently enjoineth them to make so much evident by their walking in love. 3. That God the Father doth pardon the sins of the Elect, having given His Son unto death to purchase pardon for them, doth speak His love unto those whom He doth pardon; and that Jesus Christ did willingly give Himself to death for them doth no less speak His unspeakable love unto them also, So that they are equally loved both by the Father and the Son: for, he saith, as Christ also hath loved us: the particle also relateth to the love of the Father in pardoning for Christ's sake, whereof he presently spoke. 4. So necessary is love among Christians, together with those many duties which flow from it; So many are the snares and difficulties, which Satan, our own corrupt natures, and our mutual infirmities do create in our way to keep us from it; that God seeth it necessary to propose the love both of the Father and the Son, as two most powerful adamants to draw our backward hearts up towards it: for, saith he, Walk in love, as Christ also hath loved us. 5. As Christ's love to lost sinners, being firmly believed, is a strong argument constraining those whom He hath so loved, to walk in love towards others; that being one of the great things required by Him from those whom He loveth, Joh. 15. 12. So, this love of Christ to us, ought to be a pattern and copy, to which we are to be conformed in our love towards others: and therefore our love ought to be free; for, so was His, Job. 15. 16- It ought to be fruitful; for, so was His, Gal. 1. 4. it ought to be constant; for so was His, Job. 13. 1. it ought to be discreet, not encouraging or humouring the person beloved in sin; for so was His, Matth. 16. 23. And walk in love, as Christ hath loved us, saith he. 6. Then do we consider the love of Christ aright, and so as to be effectually incited to our duty from the consideration of it, when we look upon it in those effects which flowed from it, and especially in His death and sufferings, and do labor to appropriate by faith the good and benefit of those unto ourselves: for, Paul, holding forth the love of Christ, as an argument inciting to love one another, doth so look upon it, while he saith, and hath given Himself for us. 7. The guilt of sin is so great, as being a breach of God's most holy Law, and consequently a wrong done against an infinite God, Psal. 51. 4. So exact is divine justice in requiring equivalent satisfaction for the wrong done, Exod. 34. -7. that, as there is no reconciling of God with man without satisfaction; So no satisfaction, which man himself, or any mere creature could give, was sufficient to do the turn: for otherwise there had been no necessity that Christ should have given Himself for us. 8. What no mere creature could do, Christ Himself, having taken-on the nature of man, hath done, even given full satisfaction to provoked justice, by giving Himself to suffer both in soul (Isa. 53. 10.) and body (Isa. 50. 6.) in the Elects stead; so that He is taken, and they go free, Joh. 18. -8. for, He gave Himself for us. 9. The pain and torment both in soul and body, which Christ did give Himself to endure and suffer, was inexpressible, and such, as was fore-signified by what was done with the ancient offerings and sacrifices, according to God's command: some whereof were killed, flayed, and burnt; some roasted, some fried on coals, and some seethed in pots: All which are but shadows of what Christ our Lord endured; for, He gave Himself an offering and sacrifice. 10. As those leviticall offerings and sacrifices under the Law, were not sufficient to satisfy divine justice for the sins of the Elect; So Jesus Christ, being offered up to God in death, is that only true and real sacrifice, wherein provoked justice doth rest satisfied, and whereof all those other sacrifices were but types and shadows: for if they had satisfied justice, there had been no necessity of this other sacrifice, which came in their stead, and so was represented by them; He gave himself an offering and sacrifice. 11. Jesus Christ Himself in this offering, was both the Priest, who, as He was God, did offer up Himself, Heb. 9. 14. and the Sacrifice which was offered, to wit, as He was man, Heb. 10. 10. Yea, and we may add, He was the Altar also whereupon this sacrifice was offered up; the virtue of His God-head being that which not only underpropped His human nature in suffering, Isa. 50. 7, 8. but also did add an infinite value to His sufferings, as being the sufferings of Him who was God, Acts 20. -28. even as the altar doth sanctify the gift, Matth, 23. 19. for, He gave himself an offering and sacrifice. 12. The ransom given by Christ for sinners, was paid unto God whom they had wronged, and not unto Satan whose slaves we are by nature: although by virtue of that ransom we are freed from Satan's slavery and sins dominion, Heb. 2. 14. for, God the just Judge being satisfied, Satan the jaylour and unjust tyrant, did lose his right to keep us longer in bonds; He gave himself an offering and sacrifice (not to Satan, but) to God, saith he. 13. As sin doth mak us loathsome and unfavourie to God, and stireth up His wrath against us; So the sweet savor of this one sacrifice, offered up by Christ, being laid holdupon by faith, appeaseth His wrath, and maketh us savory and well-pleasing in His sight: for, so much is implied, while he saith He gave himself a sacrifice to God for a sweet smelling savor: a metaphor taken from men, who when their senses are offended with some stinking favor, cannot be at quiet until some sweet perfume be burnt, which prevaileth above the other: In like manner the noisome smell of our sin, did so move the Lord to wrath, that He would not be at rest, until the sweet smell of His Sons obedience did come to His nostrils, Job 33. 24. 14. It is the only sacrifice of Christ, which by its own virtue doth appease the wrath of God, and make both the persons of the Elect, and their spiritual performances acceptable to God: for, it is a sacrifice to God for a sweet smelling savor. And though this much be also spoken of other sacrifices, Gen. 8. 21. Exod. 29. 41. yet it is to be understood of them, not as they were considered in themselves, Heb. 10. 1. but as they related to this sacrifice of Christ, whereof they were types, and upon which the godly even then did rely by faith, Heb. 11. 4. Doct. 15. Whence it followeth and from the text also, that not only an end is put to all those leviticall sacrifices; (seeing Christ this true and real sacrifice, whereof they were types, is offered up already in death) but also that there is no sacrifice, properly so called, to be offered up in the Christian Church, neither of any other thing besides Christ, neither is that sacrifice of Christ Himself again to be repeated, and consequently that there is no Priest, properly so called, but Christ alone: for, the Apostle showeth, this one sacrifice did abundantly pacify provoked justice, and therefore there is no need of any other: besides that the virtue of it is perpetual, Heb. 10. 14, 18. and so it needeth not to be reiterated; A sacrifice to God for a sweet smelling savor.

Vers. 3. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh Saints.

THe Apostle cometh now to give some new precepts. And, first, in this and the following verse, he forbiddeth six vices, all of them, for the most part, contrary to chastity prescribed in the seventh command. Three of which vices are in the outward actions, and forbidden in this verse. 1. Fornication, or the sin of filthiness, between parties, both free from the yoke of marriage, 1 Cor. 7. 2. a sin looked upon as a thing indifferent, and no sin among the Gentiles, 1 Cor. 6. 12. 2. Uncleanness, under which are usually comprehended all other sorts of filthy lusts between any parties whatsomever. 3. Covetousness, that is, an immoderate desire (Heb. 13. 5.) to acquire (Micab 2. 2.) or to preserve worldly goods, Prov. 11. 24, 26. All which he doth so discharge, as that they should not name them, to wit, with delight, and without detestation; otherwise it is lawful to name them while we reprove them, as the Apostle here doth: and he urgeth this prohibition from the state wherein they were, as being Saints, separated from the world, and dedicated to God; and therefore it were most unseemly for them to defile themselves with such filthy lusts. Doct. 1. True Christian-love unto our neighbor, whereby we endeavor his preservation and good in his honor, person, chastity, outward estate and good name, (Rom. 13. 9.) doth hugely differ from fleshly love flowing from lust, and from the love of the world, whereby we seek to satisfy our own sinful lusts, with our neighbors hurt: for, the former was enjoined, ver. 2. but the latter is here forbidden; But fornication, and all uncleanness, or covetousness, &c. 2. The general prevalency of any sin, ought neither to make people give more way to it, nor Ministers speak less against it; but rather, because, the more common any sin is, God getteth the more dishonor by it; therefore the zeal of public Ministers and private Christians ought to be so much the more intended against it: for, because fornication was so common among the Gentiles, that it was hereby looked upon as no sin, therefore doth Paul, almost in all his Epistles to the Churches of the Gentiles, fall upon it, as he doth also here; But fornication, and all uncleanness, &c. 3. So violent is the lust of filthiness, that, if it be not all the more carefully guarded against, there is no state of life, wherein it will not break forth, even although the ordinary mean of marriage appointed by God to prevent it (1 Cor. 7. 2.) be used: for, he will have them to guard not only against fornication, which is the sin of filthiness between parties unmarried, but also against all uncleanness, that is, all other sorts of filthy lusts, whereof filthiness between married parties is one. 4. There is a great affinity and sibnesse between the lusts of filthiness and covetousness; in so far, as the former, given way to, doth necessitate the lascivious wretch to thirst after, and by indirect means to purchase worldly goods, that so he may have wherewith to uphold, (as his other lusts, I am. 4. 3. so) in a special manner this lust of uncleanness: for, therefore doth he forbid those two lusts jointly; But fornication, and all uncleanness, or covetousness. 5. It is not sufficient for Saints to abstain from the outward practice of gross evils, except their outward abstinence do flow from inward detestation of them; otherwise, outward abstinence may well make a good Civilian, but not a sincere Christian: for, Paul will have them abstaining from the forementioned evils, so as not to name them with delight, and without detestation; Let it not be once named among you. 6. Not only the outward act of filthiness, but also lascivious filthy discourse, is to be refrained from, as that, which is an evidence of inward love to that sin, Matth. 12. 34. and maketh way for the outward committing of it, not only by ourselves, while the inward flame of lust is blown up by the bellows of filthy speeches, I am. 3. 6. but also by others, who are easily infected by the pestilentious breath of evil communications, 1 Cor. 15. 33. for, he will not have those evils so much as spoken of among them with delight and without detestation; Let it not be once named among you. 7. The only life beseeming Saints, is to keep themselves pure in heart, in tongue, in hand, from the pollutions of fleshly lusts, and the immoderate love of worldly goods: and in so far, as those are given way to by professed Saints, they walk unworthy of their high and heavenly calling; do stain their profession; and declare themselves unworthy of the name of Saints: for, he showeth that not practicing those evils, and inward detestation of them, made evident by their not speaking of them, was such a carriage as becometh Saints.

Vers. 4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

IN this verse he forbiddeth other three vices, which belong mainly to the tongue. 1. Filthiness, whereby is meaned, in general, whatsoever is contrary to decency and Christian gravity or modesty, whether in deeds, words, or outward gesture and adorning of the body: for, so the word is used, 1 Cor. 11. 6. But here, because this sin and the rest are opposed to giving of thanks, it seemeth to be restricted to filthy speaking, or speaking of those things which belong to the lust of uncleanness. 2. Foolish talking, which, as being contradistinct to the vice which goeth before, and to that which followeth after, doth comprehend all impertinent, superfluous, rash and roving discourse, which doth rather bewray the speakers folly and indiscretion, than any way edify the hearers, though it be neither filthy speaking, nor satyrick jesting. 3. Jesting: the word in the original, is sometimes taken in a good sense, and so it signifieth a dexterity in allaying (when it is necessary so to do) the too much severity of countenance and discourse with a quick and honest sport, for begetting honest recreation and moderate laughter; that thereby the mind may be the more fitted to go about serious things in a serious manner, Eccles. 3. 4. Such honest and sometimes piercing Ironies we find used by holy men in Scripture, 1 King. 18. 27. Phil. 3. -2. But here it is taken in an evil sense for scurrility, when men do make it their exercise to show the sharpness of their wit in jesting, and to beget not moderate recreation of spirit in order to their fitting for a more serious purpose, but immoderate laughter, and carnal mirth in the hearers: and especially, when, in order to this end, they spare not offensive jests by tart reflections upon the way, gesture, yea, and personal imperfections of others; nor yet profane and impious jests, by wresting Scripture to express the conceptions of their light and wanton wits: now, the Apostle forbiddeth all those three, because they are not convenient, or beseeming to Saints, so that this reason is coincident with the former, ver. 3. And in opposition to all those, he recommendeth unto them for their mutual cheering, and edifying one another by discourse when they should meet, rather to recount what favors they had received from God, and to bless Him for them. Doct. 1. As there are many ways by which a man may transgress with his tongue; so we ought to guard against all transgressions of that kind: not only those, which natural reason would blush to patronize, but others also, which are pleaded-for by many, and defended as laudable strains of a quick wit: for, he forbiddeth not only filthiness, but also foolish talking and jesting. 2. Satan and corrupt nature do take advantage of men's natural temper and inclination, even of that, which in itself is not sinful, thereby to stir them to sinful courses to get their inclination satisfied: for, from this sociable temper and inclination in men to entertain one another by discourse, he taketh advantage to put them upon those sins of filthy speaking, foolish talking and jesting. 3. It is a task of no small difficulty to keep within the bounds of lawful and allowed mirth and recreation, especially in recreating our spirits by pleasant and delightful discourse, so that we exceed not either in matter or manner; considering that what is inoffensive at one time and place, and to some persons, may be irritating and offensive at, and to others: for, therefore it seemeth the Apostle designeth this vice in speech by that name, which (as I show) agreeth also to that which is lawful and allowed, implying, that in this particular there is an easy passage from what is allowed to that which is forbidden; And jesting, saith he. 4. It is not sufficient for Ministers to forbid and reprove sins under such and such general heads; but, seeing people either through ignorance cannot, or wickedness will not see, or laziness care not to see the evil of several particular sins contained under those general heads; therefore they are bound in their reproofs and prohibitions to fall upon the particular branches and instances of that evil, which they speak against: for, the Apostle, chap. 4. ver. 29. having spoken against corrupt communication in the general, doth here enumerate three distinct branches of that evil; filthy speaking, foolish talking, and jesting. 5. Called Saints and Christians should be so tender in walking, as that they scare not only at those evils which are palpably gross and cried-out against by all; but also at every other thing which is unbeseeming their profession, or inconvenient and disadvantageous to the Gospel or their own peace: for, the Apostle dissuadeth from those sins upon this ground, that they are not convenient. 6. A choice remedy against filthy speaking, foolish talking, jesting, and other sins in our ordinary communication, is, to have our hearts always keeped so sensible of God's goodness, and so desirous to express what sense we have thereof unto others, that, whenever occasion offereth, we may gladly lay hold on that subject rather than on any other, and thereby provoke others to do the like: for, so we should not be necessitated (as ofttimes in a kind we are) to fall upon sinful, vain and idle communication through penury and want of better purpose: hence the Apostle, as a remedy against the fore-mentioned evils, prescribeth giving of thanks. 7. There is not any case incident to a Christian, but if he search thoroughly, there will be found some ground for thanksgiving and rejoicing, though not in himself, yet in God's dealing with him, whether for mercies bestowed, or judgments not inflicted, Philip. 2. 27. for, while Paul commandeth them to exercise themselves, and cheer up one another with giving of thanks instead of foolish talking and jesting, he supponeth there will be always reason of thanksgiving; But rather giving of thanks. 8. Though Saints may, and are bound sometimes, and in some cases to confess their faults one to another, I am. 5. 16. and consequently may regrate their spiritual losses and decay; yea, and may also speak of what concerneth their worldly affairs, Gen. 31. 38. Yet, it is not only most seemly, but also a thriving way for the inward man, not to dwell always upon heartless regrates for what they want; but to add, at least, a mixture of cheerful acknowledgement of what they already have, giving hearty thanks to God for it: for, as the Apostle doth not astrict them only to giving of thanks in their conference and discourse; So he doth recommend it, as the choicest subject to be most frequently insisted on: But rather giving of thanks.

Vers. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ, and of God.

HE doth further enforce the dehortation by a new argument, wherein is more of terror than in the former: and that it may be more terrible and pungent, he appealeth to their own conscience and knowledge for the truth of what he is to affirm, to wit, that all impenitent persisters (for of such only this and the like threatenings are to be understood, Jer. 18. 7. 8.) in any of those three vices, mentioned, ver. 3. (which holdeth also by proportion in the other three, mentioned, ver. 4. as being so near of kin to the former) were deprived of all present right unto, and should never come to the possession of that blessed state of eternal glory in heaven: which glorious state is here called a Kingdom and inheritance, (See reasons hereof upon Gal. 5. 21. doct. 9.) and the Kingdom of Christ, because it is His, as He is Mediator, by donation from the Father, Psal. 2. 8. in so far as the Father hath entrusted Him with the administration of the Kingdom of grace here, Matth. 28. ver. 18. by which means, an entrance is made for the Elect into the Kingdom of glory, Joh. 14. 2, 3. It is called also the Kingdom of God (or the whole persons of the blessed Trinity, distinct from Christ as Mediator) because it is God's by original right, and as absolute King of this Kingdom, who is accountable to none, 1 Cor. 15. 28. This argument is further strengthened by joining another upon the by with it; while he deterreth them from one of the fore-mentioned evils, to wit, covetousness, by calling the covetous man an Idolater; because he setteth his prime affections of love and confidence upon riches, 1 Tim. 6. 16. Prov. 18. 11. holdeth them for an universal good, sufficient for all things, Luk. 12. 19. as God only is, 2 Cor. 9. 8. and because he beareth such respect unto them, that he dare not freely make use of them, Eccles. 6. 2. and serveth them with his heart as some god-head, Matth. 6. -24. Hence, Learn, 1. So strong is the interest of sin, even in the best; and so violent are those temptations especially, which drive men towards the fulfilling of their fleshly lusts, That although a man be convinced of the great evil which is in them, and the loss of heaven which doth follow upon his living in them; yet there is no small hazard, when such temptations are presented, of yielding to them: for he taketh it for granted they knew the hazard of living in those sins, and yet doth see it necessary to set them on their guard against them; for, this ye know, that no whoremonger, &c. 2. The Lord's servants are not to flatter people in any beloved sin, upon pretence of rendering them thereby more tractable and obedient in other things; but must discover the evil of all sin, excepting none, though it were never so generally practiced, yea, and pleaded-for by those to whom they preach: for, this sin of uncleanness, chiefly of fornication, was commonly practiced and pleaded-for as no sin among the Gentiles; yet Paul, at his first preaching the Gospel to those Ephesians, had spoken against it, and convinced them of the ill which is in it: Hence, he saith so confidently; for this ye know, that no whoremonger—hath any inheritance in the Kingdom of Christ. 3. As this doth highly aggreage a sin, that it is committed against our knowledge; So the moe and weightier aggravations that any sin is liable unto, when it is committed, we ought to be the more deterred from the committing of it; for, he mindeth them of their knowing the danger that would follow upon those sins, hereby implying, their guilt would be the more weighty, if they should commit them, that so they might be deterred from them; For this ye know, that no whoremonger, &c. 4. Prohibitions and threatenings denounced in Scripture against any gross external sin, are to be extended unto all the causes, means, occasions and appearances of that sin, and provocations to it: for, this threatening against whoredom and uncleanness, is to be applied unto filthy speaking, foolish talking and jesting (as being either causes, occasions, appearances of, or provocations unto those) otherwise the threatening would not be of force to press the former dehortation in its full latitude: No whoremonger, nor unclean person—hath any inheritance. 5. The doolfull sad event, and dreadful consequence of sin, would be seriously represented by Christ's servants unto the Lord's people, and by people to their own conscience; there being nothing of greater force to cool the vehement heat of sinful lusts, than the frequent and serious consideration of their dreadful issue: for, Paul, to scare them from fornication and uncleanness, presenteth unto them the event of all such work, even loss of heaven and happiness; No whoremonger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart, cannot consist with true grace and a right to heaven; and therefore the truly regenerate, in whom the seed of God abideth, are never so far left of God, as that sin should reign in them, and they give willing obedience to it with the full sway and consent of the heart: There must be always a party acting for God in some degree less or more within them, at least not consenting to act against Him, even when they are at the worst, and possibly overcome with some gross temptation: in which respect, they cannot be the whoremonger, unclean or covetous person here spoken of, to wit, one in whom such sins reign: for, saith he, none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want, and others have, which must be a right to the Kingdom of glory, or a present portion in the Kingdom of grace. 7. To whatsoever a man doth give that outward or inward worship and service, which is only due to God, that thing, though it were never so base, is that man's god, who is thereby rendered guilty of Idolatry, and of giving divine worship unto a false God, though he think not so: for, the covetous man is called an Idolater, and consequently riches are his god; because he setteth his prime affections of love and confidence upon them in that measure which is only due to God; Nor covetous man who is an Idolater. 8. There is no access for lost sinners unto the Kingdom of God in glory, but by Jesus Christ the Mediator, who is the way, the truth and the life, and without whom none cometh unto the Father, Joh. 14. 6. for, it is the Kingdom of Christ and of God: Christ is first named, because we make entrance by Him in this Kingdom.

Vers. 6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

THe Apostle, in this verse, doth, first, give them a watchword to guard against the suggestions of any who would labor to persuade them, that either the practices reproved were no sins at all, or at least not so dangerous, as he affirmed; and calleth all such suggestions vain, or deceiving words, as having no solidity of truth in them, but only some plausible pretext. Secondly, he confirmeth, and further strengtheneth the former argument, while he showeth, that not only these sins do exclude from heaven, but also because of those, God's wrath, that is, temporal and eternal judgments, the effects of God's wrath, or of His holy sinpursuing justice, doth come, and is always, and at all times coming upon the children of disobedience, that is, those, who, having willingly hardened themselves in wickedness, are judicially plagued with hardness of heart. See upon chap. 2. ver. 3. Doct. 1. The servants of Jesus Christ, ought to be through and serious in the reproof of sin, not doing the work of the Lord negligently, or by halfs: they must not only start and discover those sins, which the Lord's people are in hazard to be surprised with, and to lay open the dangerous, dreadful and doolfull consequences of living in them; but also pursue them through all the lurking holes and subterfuges of specious pretences and fecklesse excuses, under which they use to lurk, until no place of refuge be left for them in people's hearts: for, so doth Paul, having forbidden those evils, and shown the dangerous consequence of living in them, he striketh off at one word the fig-tree leaves of all such vain excuses, whereby sinners use to plead for them; Let no man deceive you with vain words, saith he, 2. So corrupt and fleshly are we by nature, that, we are not only prone and bent to commit sin, but also ingenious and witty to excuse and extenuate our sin, and thereby to seduce our own hearts into a belief that either sin is no sin, or that we shall be free of judgment, though we live in sin: for, those who labor to deceive others this way, by making them think light of sin, do first deceive themselves; Let no man deceive you with vain words, saith he. 3. It is the usual course and strain of those who have given themselves over unto the slavery of sin, to use the utmost of their wit and endeavors to draw on others to do the like, and for this end to deceive them, by making them believe that sins are but petty slips, small escapes, human infirmities, that God's patience suffereth all things, that His grace pardoneth everything, that no man can be perfect, and the rarest Saints have fallen in as great faults, and such like vain words, which the Apostle doth here guard against; Let no man deceive you with vain words. 4. All such opinions and reasonings as tend to cast a covering over sin, to extenuate and hide the vileness of it, and the terror of judgment belonging to it, are but vain, even spiders webs, sandy foundations, fig-tree leaves, untempered mortar, and will in end but mock all those who listen to them: for, so doth the Apostle affirm of them, Let no man deceive you with vain words. 5. Though we are to fear and avoid sin principally, because it is sin, and displeasing to God, supponing there were no hell nor punishment due to sin, Gen. 39. -9. yet, we may and ought in the second place fear and abstain from it, because it draweth down God's wrath and judgment: for, he holdeth forth the terror of God's wrath as an argument to scare them from those sins; for, because of these things cometh the wrath. 6. The terrible threatenings denounced in Scripture against such and such sinners, some whereof declare the sinners exclusion from heaven, and others his unspeakable torment in hell, are verified not in all, who have once or often fallen in any such sins, but in those only, who have hardened themselves in them, rejecting all admonitions to the contrary, and do remain obstinate and impenitent until death: for he expoundeth whom he meaneth by the whoremongers, whom he threatened, ver. 5. even children of disobedience, that is, such as remain obstinate, and will not be persuaded, as the word rendered disobedience doth signify. 7. See several other Doctrines from the like words, upon Col. 3. ver. 6.

Vers. 7. Be not ye therefore partakers with them:

HEre is a second precept more general than the first, and inferred as a conclusion from the former argument, whereby he doth in general dehort them from partaking, or concurring with such obstinate sinners, either in the forementioned sins, or any other, wherewith they polluted themselves and drew down the stroke of God's wrath, as they would not partake with them in their judgments; for so he doth explain this precept, ver. 11. Doct. 1. As the Lord doth of purpose inflict most memorable judgments upon obstinate sinners, even in this life; that thereby, as by one mean amongst many other, He may teach and instruct His own called children to beware of their sins; So, then do we make right use of God's judgments upon such godless sinners, when we are not idle spectators of them, as if we were not concerned in them, Luk. 13. 2, 3. or murmurers against the severity of God's justice manifested in them, Numb. 16. 41. but do take up the voice of those rods, as speaking unto, and pressing upon ourselves the exercise of repentance and tender walking, in abstaining from such like sins, for which they are smitten: for, from what he spoke of God's wrath coming upon the children of disobedience, he inferreth this as a most native use, Be not ye therefore partakers with them. 2. Though there be some sins, for which the Lord doth punish obstinate sinners more than others, which usually are more clearly written upon their rods, Judge. 1. 7. yet, it is our wisdom to look upon their judgments, as speaking lessons, and real warnings, not only against those evils, but all others also, whereof they are guilty: for, he inferreth that they would not partake with them, not only in the fore-mentioned sins, for which in a special manner wrath came upon them, but also in any sin of theirs whatsoever, while he saith in general, Be ye not therefore partakers with them. 3. The Lord taketh notice of, and doth accordingly punish sinners, not only who are without the Church and heathens, but also those, who are within the Church, and do profess subjection unto divine Ordinances; and not only ringleaders, and chief actors in a sinful course, but also all assisters, abettors, and who in any measure partake of the sins of others, whether by counseling, (2 Sam. 13. 5.) alluring, (Prov. 1. 10.) consenting, (1 King. 21. 19.) connivance, (1 Sam. 3. 13.) or applauding sin when it is committed, Rom. 1. 32. for, he will have the converted Ephesians take warning from those judgments, which were inflicted upon the godless heathens, and so, as not to partake with them in their sins, implying, God would not spare them more than others; Be ye not therefore partakers with them.

Vers. 8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light,

IN this verse, there is, first, an argument to enforce the former dehortation, taken from that blessed change which was wrought in them from darkness to light, they were once darkness: whereby is meaned their estate before conversion: And it comprehendeth under it, ignorance of God, and of the way to heaven, 1 Joh. 2. -8. a godless and profane life, flowing from a wicked and unrenewed heart, 1 Joh. 1. -6. together with subjection unto all miseries and calamities following upon the former, and especially to the wrath and curse of God: for, a sad disconsolate case goeth under the name of darkness, Amos 5. 18, 20. This is the state, under the which they once were, and all unregenerate men yet are: they are in all those respects, not only dark, but darkness in the abstract, as having nothing of the contrary light in them. But they were now light: whereby is meaned that estate wherein they now were, being converted, which is opposed to their former estate of darkness, and comprehendeth under it the saving knowledge of God in Christ, Isa. 9. 1, 2. a life conform to God's Law, which shineth forth in the rays and beams of good works, as a light unto others, Matth. 5. 16. together with deliverance from God's wrath, and restitution to His favor, with joy, peace, and filial confidence flowing from the sense of those: for, a lightsome and comfortable case goeth usually under the name of light, Psal. 18. 28. This is the state, wherein the truly regenerate are; They are in all those respects not only lightsome, splendid and shining, but light in the abstract, not as if there were no darkness in them at all, 1 Joh. 1. 8. Act. 14. 22. for, in that respect only God Himself is light, 1 Joh. 1. 5. but because they are so in the Lord, to wit, Christ, (chap. 4, 5.) as he here declareth, who not only is the purchaser and worker of that measure of the light of knowledge, holiness, and of joy and peace following thereupon, which the regenerate do already enjoy, Joh. 1. 9. but also His most perfect light of righteousness, knowledge, wisdom and redemption, is imputed to them, 2 Cor. 5. 21. so that the dregs and remainders of ignorance and corruption in themselves, are not laid to their charge, Numb. 23. 21. The Apostle, next, from this argument, doth infer the affirmative of the former negative precept, ver. 7. to wit, that therefore they should walk as children of the light, that is, answerably unto that blessed state of light, to which they were called, as being now children of light, that is, not only born of God, 1 Joh. 2. 29. (who is that light unaccessible, 1 Tim. 6. 16.) by the preaching of the word, I am. 1. 18. which is called light, Psal. 119. 105. but also were endued with the light of knowledge and holiness: In which respect, those, who are endued with wisdom, are called children of wisdom, Matth. 11. -19. Hence, Learn, 1. It concerneth those, in whom God hath wrought any saving change, as to be reflecting frequently upon that miserable estate wherein they once were; So to look upon it under that variety of notions and similitudes, whereby it is expressed in Scripture; there being not any one expression so comprehensive, or similitude so far extended, as to point out all the dool, woe and misery which is in it, and that hereby the heart may be the more sensibly affected with it: for, the Apostle hath now several times in this Epistle represented it to their view, and at every time almost under a different notion and similitude; the latter always expressing somewhat, which was not reached by the former. See chap. 2. ver. 1, 2, 3, 12, 13, 19. and chap. 4. ver. 17, 18, 19. And here again, he mindeth them of it under the name of darkness; for, ye were sometimes darkness. 2. The child of God ought so to remember what he once by nature was, as not to question, far less deny, but confidently avow what he now by grace is: and that because not only the joint consideration of both, maketh them shine forth more clearly in their own colors; but also our fixing our eye upon the former, without avowing the latter, doth breed discouragement, unthankfulness, and in progress of time heartless dispare of an outgate from the woeful state wherein we apprehend ourselves yet to be: for, the Apostle representeth to their view both those jointly; Ye were sometimes darkness, but now ye are light. 3. Believers can never attain to read the happiness of their present state through grace, so long as they fix their eye only upon what they are in themselves: nor yet until they consider what they are in Christ, and by virtue of that fullness of perfections in Him, which not only floweth forth to them in the streams according to their measure, Joh. 1. 16. but also is imputed to them in the fountain, 1 Cor. 5. 21. and therefore may be looked upon by them as their own; for, although he calleth them darkness absolutely, and in themselves; yet they are light, not in themselves, but in the Lord Christ. 4. Our former darkness of ignorance and profanity, wherein we have for a long time lived, is so far from being an argument to make us continue in our former woeful course; that on the contrary, we ought from the consideration thereof be incited to take up ourselves and live more tenderly for the time to come; seeing the time past of our life may suffice usto have walked in a godless course, 1 Pet. 4. 3. for, Paul maketh this an argument, why they should not any longer partake with obstinate sinners in their godless course: for, saith he, ye were sometimes darkness. 5. Neither long continuance in sin already, even to weariness, nor yet any conviction of the shame and damage which do attend it, are sufficient to make a man abandon and quit it thoroughly, except there be a gracious change wrought in him, chiefly as to his inward state, from that which he sometimes was: for, he mentioneth this gracious change of their inward state, as that, wherein the strength of the present argument doth lie, whereby he would dissuade them from being partakers with them; for ye were sometimes darkness, but now are ye light in the Lord. 6. As all spiritual privileges in general, are bestowed upon us, that we may improve them, both for our comfort, and also for enabling and inciting to duty; So the more we enjoy of light, whether external light in preaching of the Word, or the internal light of knowledge in the mind, we ought to improve it the more by walking according to that light; else our condemnation shall be greater, Joh. 3. 18. for, from their privilege of being light in the Lord, he inferreth walk as children of light.

Vers. 9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth)

THe Apostle, in way of parenthesis, doth give a reason of the former consequence, or why their being now light in the Lord did bind them to walk as children of light; and consequently, not to partake with obstinate sinners in their sin: and withal, showeth wherein that walking doth consist. The reason is taken from the new creature and habits of grace in the heart, called here the Spirit, as Rom. 7. 25. Gal. 5. 22. and are the same with the light of grace by the Spirit of God, spoken of, ver. 8. Now, he showeth the fruit of this light, or of those gracious habits, consisteth in the exercise of all Christian virtues, which are here summed up in three, 1. Goodness, whereby we are inclined to communicate what good is in us for the advantage of our neighbor, both in his spiritual (1 Pet. 4. 10.) and bodily (Gal. 6. 10.) estate. 2. Righteousness, whereby we deal righteously in all our transactions with others. And, 3. Truth, whereby we carry ourselves sincerely, being free from error, hypocrisy, or dissimulation, whether towards God or men. So the force of the argument cometh to this, Such a walking as he did enjoin, was the native fruit and result of their being made light in the Lord by the Spirit of God; and therefore they were obliged to it. Doct. 1. It is the duty of Christ's Ministers, not only to press upon the Lord's people the practice of holiness in general, but also to condescend upon, and accordingly to press the exercise of those particular virtues both to God and men, wherein holiness doth consist; otherwise people will readily place most of holiness in those things wherein it consisteth least, Matth. 23. 23. for, Paul, having exhorted them to walk as children of the light, doth here show wherein that walking doth consist, even in all goodness, and righteousness, and truth. 2. None can walk as a child of light, or practice those duties wherein such a walk consisteth, in a way acceptable to God, but he who is a child of light, truly regenerate, and acteth from a principle of grace in the heart. Whatever floweth from an unrenewed heart, how specious soever, is but a shadow, and imperfect imitation of the child of light in this Christian walk, as an ape would imitate a man, or a violent motion doth resemble that which is natural, and floweth from an inward principle: for, he showeth the exercise of goodness, righteousness, and truth, wherein our walking as a child of light consisteth, is the fruit of the Spirit, or of the root of grace in the heart, wrought by the Spirit of God; For the fruit of the Spirit is in all goodness, &c. 3. As it concerneth Christians to walk suitably unto their state and privileges; So they would seriously consider, in order to their walking thus, that holiness of life is the native fruit and result of their being in a gracious state, or of the work of grace in the heart; and therefore, that they are not only obliged to lead an holy life in way of duty and gratitude, but a necessity also doth lie upon them to it, if so they be renewed, and as they would not evidence themselves to be yet in their unrenewed state: for, having exhorted them to walk as children of light, or suitably to the state of grace, he enforceth the exhortation, by showing, that such a walking is the native fruit and necessary result of being in such a state; For the fruit of the Spirit is in all goodness, &c. 4. A facility and easiness to communicate what is in us for our neighbors good and advantage, doth well consist with the exercise of righteousness, whereby we give every man his due, and do require of him what is our due from him: for, he conjoineth the exercise of those two, while he saith the fruit of the Spirit is in all goodness, and righteousness. 5. As the grace of sincerity and freedom from dissimulation and hypocrisy, is a necessary ingredient in the exercise of all other virtues; So our walking answerably unto that state of light, unto which we are called, must be extended unto duties of all sorts: not only to duties of goodness and righteousness towards our neighbor, but also to duties towards God, so as we embrace those Truths, which He holdeth forth in Scripture without all mixture of Error, yea, and take Him for our party in every duty, as being the only judge of our sincerity; for, he saith, The fruit of the Spirit is in all goodness, and righteousness, and truth.

Vers. 10. Proving what is acceptable unto the Lord.

BEfore the Apostle use any moe arguments to enforce the former precept, he doth, first, resume and explain the precept itself. And, first, he explaineth the affirmative part thereof, by giving one direction, necessary to be practiced by those who would walk as children of light, even that by diligent search and enquiry they prove and try according to God's will revealed in His Word, (Isa. 8. 20.) what is acceptable, and well pleasing unto Him in every step of their way. Doct. 1. There is no walking as a child of light, or suitably unto that gracious state to which we are called, except we conform ourselves, not unto this world, Rom. 12. 2. or to what may bring about our own advantage, and so gratify our lusts, Matth. 5. 29. but unto what is acceptable to God, and prescribed unto us as the rule of duty in His Word: for, this proving of what is acceptable unto Him, is required not for itself, or to rest thereon, but to regulate our practice accordingly; (See ver. 11. doct. 1.) and is called-for as a necessary concomitant of walking like children of light, as is clear from the grammatical construction, according to which this verse is to be joined with the close of the eighth; so that it runneth thus, Walk as children of the light—proving what is acceptable. 2. We cannot conform ourselves unto what is acceptable to the Lord, and consequently cannot walk as children of light, except we make a serious search and enquiry into the rule of duty and acceptation revealed in the Word, yea, and do what we do, that we may come up to that rule: and therefore we walk not acceptably, when either we do things rashly without deliberation, Prov. 19. 2. or doubtingly after deliberation, Rom. 14. 23. yea, nor when the thing done, is in itself right and acceptable, but we do it not from that ground, but to gratify our own lusts. Matth. 6. 2. or the lusts of others, Gal. 1. - 10. for, in order to this walking, he requireth them to prove what is acceptable to the Lord, as the rule by which they were to walk. 3. It is not sufficient to make this inquiry in order to some few and weighty actions of our life, but in order to all, whether of greater or lesser concernment, whether advantage or loss may probably follow upon our conforming of ourselves unto this rule: for, the direction is indefinite without any limitation or restriction unto this action, or that; and therefore it ought to be extended unto all; Proving what is acceptable unto the Lord. 4. The finding out of what is acceptable unto the Lord, especially in some intricate cases, is not easily attained: there must be an accurate search, together with an exercising ourselves in the practice of those things, which we already know to be acceptable, that so we may experimentally know them to be such, and get our knowledge bettered in those things, whereof we are yet ignorant, Joh. 7. 17. for, the word rendered proving, signifieth an accurate proof, not so much by argument as by trial and experience, as gold is tried in the fire, I am. 1. 12. Proving what is acceptable unto the Lord.

Vers. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them.

HE explaineth, next, the negative part of the former precept, as it was expressed, ver. 7. First, by discharging them to be accessory (any of those ways mentioned, ver. 7. doct. 3.) to the sins of wicked men, called here works of darkness, because they flow usually from the darkness of ignorance, Act. 3. 17. and are the works of unrenewed men, who are nothing but darkness, (See ver. 8.) are contrary to the light of God's revealed will, Joh. 3. 20. and are usually committed in the dark, the very actors being ashamed to do them openly, 1 Thess. 5. 7. and because they bring those, who live and die in them without repentance, unto utter darkness, Matth. 25. 30. They are also called unfruitful works; because they not only bring no advantage unto those who do commit them, Rom. 6. 21. but also much hurt and damage, even the wages of sin, which is death, Rom. 6. 23. Next, by commanding them to reprove convincingly those works of darkness, and the parties guilty of them, and this, though chiefly by their contrary good works, Heb. 11. 7. yet not only by those, but also by the word of admonition and reproof, Eccles. 7. 5. as occasion should offer, and God's glory with the edification of their neighbor should seem unto spiritual prudence to call for it. Besides what is already observed from a parallel place, ver. 7. doct. 1. hence Learn, 1. Then do we make an approven search and enquiry into what is acceptable unto the Lord, when we do not satisfy ourselves with the naked knowledge of what He approveth, Rom. 2. 18. nor yet do only labor to defend by force of reason, or sufferings, what we find to be truth after search against gain-sayers, 1 Cor. 13. 2, 3. but do also make it the rule of practice, by practicing or for bearing accordingly: for, the Apostle, having commanded them, ver. 10. to prove what is acceptable unto the Lord, doth here enjoin them to abstain from that which they could not but by searching find to be displeasing to Him, while he saith, and have no fellowship with the unfruitful works of darkness. 2. Though we are not simply, and in all cases to abstain from the fellowship of wicked men, but may freely converse with such of them, as we are bound unto, either by the law of necessity, Psal. 120. 5, 6. or by any civil, (1 Pet. 2. 18.) religious, (1 Cor. 7. 12.) or natural bond, Eph. 6. 1, 2. yet, no ty of that kind doth give us warrant to partake with them in their sins; and therefore we are to eschew all unnecessary and voluntary fellowship and familiarity with them, Psal. 26. 4. lest thereby we be drawn to walk in their ways, Prov. 22. 24, 25. and they be hardened in their evil course, and kept from being ashamed, 2 Thess. 3. 14. for, he forbiddeth absolutely all fellowship with them in their sins, and consequently whatever may bring us under that hazard, if so it can be eschewed, without the neglect of any other duty; And have no fellowship with the unfruitful works of darkness. 3. We ought to look upon sin in its blackest colors of shame, digrace, loss of our time, strength, and of all other expense consumed upon it, together with the damage both here, and hereafter, which followeth upon it, and lay aside the consideration of those pleasant deceitful baits, which Satan doth busk it with to make it more taking; that so we may be the more deterred from it: for, Paul giveth sin a name implying all those and much more, that the very name given to it may scare them from it, while he calleth it the unfruitful works of darkness. 4. Though the command enjoining to reprove the sins of others, be an affirmative precept, and therefore not binding unto all, with relation to all persons, at all times, and in all cases, and Christ Himself forbiddeth to cast the pearl of precious reproof before dogs or swine, Matth. 7. 6. that is, such who mock the word of admonition, or prove more enraged by it, whom we are to reprove, not so much by conversing with them, or by speaking to them, as by fleeing from them; yet as to others, our not reproving of their sin, when occasion offereth, and God's glory with their edification seemeth to call for it, is a sinful partaking with them in their sin: for, having discharged them to have fellowship with the works of darkness, he subjoineth, but rather reprove them, implying, that otherwise they would have fellowship with them. 5. Though this duty of laboring to reclaim others from sin by convincing reproofs, whether in words, or in the contrary work, ought mainly to be discharged unto such as have nearest relation to us, Eph. 6. -4. or whom we have a more special charge of, 1 Thess. 5. 12. or whom we are most intimate with in spiritual bonds and fellowship, 1 Thessal. 5. 14. yet we are not to neglect this duty towards others, who stand not under such near relations to us, no not to those, concerning whom we have strong grounds to fear that they are yet unrenewed, and enemies in their hearts to Jesus Christ, so long, at least, as all hopes of prevailing with them by that mean are not cut off, 1 Cor. 7. 16. for, he commandeth them here to reprove the sins even of unrenewed Pagans, called therefore the unfruitful works of darkness; but rather reprove them, saith he.

Vers. 12. For it is a shame even to speak of those things which are done of them in secret.

HE doth now confirm the precept thus explained; and, first, he enforceth the dissuasive, from having fellowship with the unfruitful works of darkness, by an argument taken from the abominable filthiness of those sins which the wicked Pagans committed in secret, that they might eschew public shame, which was such, that it was a shame even to speak of them, or to hear them spoken of, leaving them to gather, it was much more shameful to act them, or to be any ways accessory unto the acting of them. Doct. 1. There should be such an holy bashfulness in converted Christians, as to think shame in speech to utter, at least without detestation, those things, which godless sinners are not so much ashamed to practice: and especially Ministers in their public preachings would be very modest and sparing in the deciphering of filthy sins, lest they thereby defile their own tongues, offend the ears of some, and do teach others how to commit that sin, which they pretend to reprove: for, Paul giveth this as a reason not only why they should not communicate with the unfruitful works of darkness, but also why he did not make express mention of those works in particular; for it is a shame even to speak of those things, saith he. 2. As all conscience of right and wrong, together with fear and shame following upon doing wrong, be not fully extinct in the unrenewed man; So those small remainders, are not effectual to restrain them from what is wrong, but being over-powered with prevalent Atheism, do give them full liberty to act abominable wickedness, if so they can hide it from the eyes of men, without any effectual restraint from the all-seeing eye of God: for, conscience of the dishonesty, which was in those unfruitful works of darkness, made them eschew the eyes of men, but notwithstanding they committed them in secret; for it is a shame even to speak of those things which are done of them in secret. 3. As secrecy and solitariness are most obnoxious to foulest temptations, especially to those, which tend to satisfy the lust of uncleanness, Gen. 39. 11. 12. and therefore would be eschewed by all, 1 Thess. 5. 22. much less sought after by any, Prov. 7. ver. 8, 9, 10. So when men do not seek the veil of secrecy to cover their sins, but do glory in their shame, and dare with Absalom, (2 Sam. 16. 22.) commit those sins openly, and before the sun, which very common honesty, and a natural instinct would seek to cover; it speaketh a man more corrupt than the very grossest of Pagans, who hath put out-the very common principles of natural honesty, and made his own conscience dead and senseless, so that he knoweth not shame, Zeph. 3. - 〈◊〉 . for, even the Pagans, whose sin he doth here aggreage, did take the benefit of secrecy to cover their villainies, which are done of them in secret, saith he.

Vers. 13. But all things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.

HE doth, next, enforce the exhortation to reprove those works of darkness, first, by an argument taken from one excellent use of admonition and reproof, while he showeth that those secret sins of wicked most being reproved, are by the light, whether of God's Word in the mouth of the reprover or of his holy life, made manifest in their black and ugly colors, to wit, not so much unto others, as unto the actors and authors of them. See 1 Cor. 14. 24. Next, by proving that the light of reproof attaineth this end from the nature of light, which is to make all things that are within its reach, manifest and conspicuous; for, the words in the Original do read better thus, for light is that which manifesteth all things. Doct. 1. The discovery and conviction of sin in its vileness, is of necessary and profitable use unto the sinner; as being the first step towards contrition, Act. 2. 36. with 37. and consequently to faith in Jesus Christ and repentance unto life, Act. 2. 37. with 38. for, he maketh this an excellent use of reproof, and that which should be aimed at by the reprover, even that sin be made manifest in its vileness to the sinner; for all things that are reproved, are made manifest. 2. It is not a naked sight and knowledge that sin is sin, and in some measure shameful, which is of any great use to the sinner, but a sight of it in its vilest colors, as it is a breach of God's most holy Law, enmity against the great God, and a bringer down of God's eternal wrath: for, those heathens had some knowledge of sin, and of the shame was in it, and therefore they did run to secret with it: and yet he speaketh here of a further discovery, and manifestation of it by the light of reproof, which was useful and necessary; All things that are reproved, are made manifest. 3. The Lord doth sometimes bless not only public preaching, but also the word of reproof in the mouth of private Christians, and the example of their holy life, for making godless sinners take occasion thence to reflect upon themselves, and therein, as in a glass, to see the filthy vileness of their beloved sins, and to judge themselves for them; for, he saith, All things that are reproved, are made manifest by the light, to wit, the light of verbal, or real reproof, held forth, even by private Christians: for, he doth not speak here to Ministers only. 4. The probable good, which God may bring about to the party reproved by the means of our reproof, should have more of weight to incite us towards the making conscience of this duty, than the feared inconvenience to ourselves, arising from the parties displeasure, should have to scare us from it: for, Paul will have us to set upon this duty, because of our neighbor's good, which probably will be brought about by it: reprove them, saith he; For all things that are reproved, are made manifest by the light. 5. As there is no duty, of the success whereof we use to be more diffident than that of reproving the sins of others; So there is not any duty, the success whereof we have better ground to be persuaded of, even than of this, that discovery of sin to the sinners conscience, either to his conversion or further obduration, shall follow upon a timeous and wellguided reproof: for, he proveth that this effect shall follow upon reproof as natively as the discovery of things dark and hid doth follow upon light; for that is light, saith he, which discovereth all things.

Vers. 14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

HEre is a second argument to enforce the duty of reproving those unfruitful works of darkness, which also confirmeth the former, to wit, that by reproving them they should be made manifest. The argument is taken from God's own example, who in His Word doth reprove the world of sin, and thereby conveyeth the light of Jesus Christ unto them, as the Apostle proveth, by showing what is God's great work and design through His whole Word, whereof this verse is a short sum, though it seemeth more particularly to relate unto Isa. 60. ver. 1. 2. from which this place is thought to be cited, with some variation in the words, but none in the purpose. Which design is threefold: The first branch whereof, is here implied, even to convince all unrenewed men especially, how woeful and dangerous their present case is, and that it is a spiritual sleep and death. 1. A sleep, because the carnal man hath all his spiritual senses bound up, Isa. 43. 8. having no spiritual fellowship with those who live a new life, Ephes. 4. 18. doth dream and fancy that he seeth, heareth, and converseth with them, Rev. 3. 17. which he will after find to be but a mere fancy, when his conscience doth rouse him up, Rom. 7. 9. neither hath he power over himself, but is exposed as a prey to Satan, or any who mindeth his spiritual hurt, 2 Tim. 2. 26. for, such is the case of those naturally who are in a natural sleep. And, secondly, a death, because the natural man hath not only his senses bound up, as in a sleep; but there is no spiritual power or faculty remaining in him to do anything which is truly good, Rom. 8. 7. as a dead man hath no principle of life, or vital action. The second branch of this great design is here expressed, which is to point out unto all such what is their duty in that case, even to awake and rise from the dead, that is, in a word, to turn to God, to break off their sins by repentance, and to set about all the duties of holiness flowing from the principle of a new life. Which duty is here, and elsewhere, enjoined by God unto dead sinners, not, that it is in their power, Jer. 13. 23. but because it is their duty so to do; yea, and such a duty as must be gone about, otherwise they cannot be saved, Luk. 13. 3. and because by such exhortations and commands, as by an outward mean, the Spirit of God doth effectually work that in them, which He requireth from them, Rom. 10. 17. The third branch of this great design, is to encourage them unto this duty, from the promise of a greater measure of the light of knowledge, holiness and comfort here (all which are comprehended under the name of light. See upon ver. 8.) and of glory hereafter (called also light, Col. 1. 12.) to be given unto them by Christ upon their so doing. Doct. 1. The pains which God doth take upon godless sinners, yet in nature, to awake them from the sleep of sin, and to draw them unto Christ, is a strong argument binding us to commiserate the case of such, and from pity towards them to endeavor in our stations to bring them out of that woeful state wherein they are. Our obligation to help them is greater than His, besides that we are bound to work with God, and to further His design: for, he enforceth upon them the duty of reproving those godless Atheists, in order to their conviction and amendment, from God's example, who doth the like; Wherefore he saith, Awake thou that sleepest. 2. That God hath appointed reproof of sin to be the ordinary mean of awakening dead sinners, and of bringing them to Christ, and that He maketh use of this mean Himself all along His Word, in order to this end, should encourage us, as we have access, in our stations, to make use of that mean towards those with whom we converse; as knowing God may, and when He pleaseth, will, bless the mean appointed by Himself, whatever unliklyhood there be otherwise of success: for, he exciteth them to practice this duty from this, that God maketh use of reproof, as the ordinary mean of bringing souls to Christ; Wherefore he saith, Awake thou that sleepest. 3. Scripture doth not consist so much in the formal words, as in the sense and meaning of those words: and therefore though we cannot keep in memory the very formal words of Scripture; yet if we remember the sum of the purpose contained in those words, we may make use of it, as of the Word of God, whether for confirmation of truth, refutation of error, exhortation to duty, or reproof of sin and vice, 2 Tim. 3. 16. for, the Apostle, being to press this duty of reproving upon them from Scripture, doth not cite the very formal words of Scripture, but giveth the general drift of all Scripture in few words, or the sense and meaning of one particular Scripture, to wit, of Isa. 60. 1, 2. from which this verse seemeth to be cited; Wherefore he saith, Awake thou that sleepest. 4. The first Doctrine deduced from ver. 8. hath ground here also, in that he doth again mind them of their miserable case by nature, not only under the similitude of death formerly used, chap. 2. 1. but also of sleeping. 5. Neither can an offer of Christ unto a sinner be savoury, nor a command to embrace this offer get entertainment, until first a discovery be made unto the sinner of his sad and miserable case by nature: for, the Lord, in holding forth the offer of Christ, and commanding them to embrace it, doth so speak, as he first discovereth the woeful case, wherein they were, by the similitude of sleep and death, while he saith, Awake thou that sleepest, and arise from the dead. 6. Our utter inability to help ourselves, or to do anything acceptable to God, contracted by Adam's fall, doth not weaken or abolish God's sovereign right and dominion over us; in so far as, though we be not able to do, yet He may justly require and exact of us to do: for, though they were dead, and consequently unable to help themselves, yet He requireth them to awake and arise: Awake thou that sleepest, arise from the dead. 7. Though it be the only power of God, which quickeneth dead sinners, and bringeth them from nature unto grace, Col. 1. 13. there being no principle of a spiritual life in us by nature, whereby we can quicken ourselves; yet the Lord is pleased to work upon us, not as upon senseless blocks, but as reasonable creatures, by commanding and persuading us to do that which is our duty (though not in our power) to do, and thereby, as a mean, conveying unto the Elect the effectual working of His power, whereby He worketh in them, what He requireth from them: for, He commandeth those who are dead, to arise from the dead, and so maketh them to rise, Rom. 4. 17. Arise from the dead. 8. Though the Word of God for the most part be contrived in general precepts, threatenings and promises, without express mention of one more than another, except in some general qualifications, to whom each of those in particular belong, Joh. 3. 16. Gal. 3. 10. yet, before a sinner be brought to Christ, the Spirit of God doth make particular application of those unto his conscience, as if they were directed unto him by name: And the more a Minister doth labor to reach the consciences of people, by making particular application of general truths unto them, they are in a fairer way of gaining ground upon them, and doing good unto them by what they preach: for, the Apostle, holding forth a directory unto us, how to walk in order to the gaining of godless sinners, from the Lord's example, doth bring him in speaking, as it were, to everyone in particular; Awake thou, arise thou, Christ shall give thee light. 9. The holding forth of Christ's excellency, and of that excellent state of light, joy, comfort, knowledge, which, being once forfeited by Adam's fall, is again purchased by Christ, and to which He bringeth all such as do come unto Him, is one of the strongest arguments (though others also must be made use of, Luke 13. 3.) to prevail, even with natural hearts to make them willing in the day of God's power, and obedient to Him when He doth call them: for, Paul showeth, that even God Himself doth make choice of this argument; Arise—and Christ shall give thee light.

Vers. 15. See then that ye walk circumspectly, not as fools, but as wise,

HEre is a new precept, the third in order of those which are contained in this Chapter, and it is deduced also as a conclusion from what goeth before, to this purpose, That seeing they were now light in the Lord, ver. 8. and obliged not to have fellowship with the unfruitful works of darkness, but to reprove them, ver. 10. therefore they would see to their walk, or take accurate inspection of their life and conversation, whether in word or deed; and to see to their walk, as to be circumspect or precise in it, even willing to go to the outmost (as the word in the original doth signify) of what every command requireth, both for matter and manner, especially laboring as to approve themselves unto God; so to give no just cause of exception or offense at what we do unto others, no, not to those that are without, who are expressly mentioned, Col. 4. 5. where the same precept is in substance proponed: Which precept so proponed, he doth, first, enforce by a reason; for, the particle as, doth not always make comparison, but sometimes rendereth a reason: and the reason is, that true wisdom doth consist in walking thus, and to walk other ways is extreme folly. Doct. 1. The more of light and knowledge a man hath received from God, he ought to take the more diligent heed, that in all things he practice according to his light; seeing not only the way of such is most eyed by wicked men, who watch for his halting, Jer. 20. 10. but also, if he doth not walk the more circumspectly, he deserveth double stripes, Luke 12. 47. for, this exhortation may be looked on as an inference from what he saith, ver. 8. ye are now light in the Lord—See then that ye walk circumspectly, saith he. 2. So many are the ways, by which we may become accessory to other folks sins, (See ver. 7. doct. 3.) and so many are the snares, which Satan and his instruments do lay in our way to entrap us, Eph. 6. 11. that, if we walk not all the more circumspectly, we cannot eschew but we must partake one way or other with wicked men in their sins: for, this exhortation may be looked upon also, as an inference from what he said, ver. 11-Have no fellowship with the unfruitful works of darkness—See then that ye walk circumspectly, saith he. 3. Those only are most fit to reprove sin in others to some good purpose, who walk most circumspectly, and live so, as they cannot be justly blamed themselves: Even the very righteous walking of such, is a forcible reproof of sin in others, though they speak nothing, Heb. 11. 5. and otherwise their speaking will have no force, Matth. 7. 3, 4. besides that God doth usually bless the pains of such, Prov. 10. 21. for, this exhortation may be also looked upon, as an inference from what he said, ver. -11. but rather reprove them—See then that ye walk circumspectly. 4. That a man may walk accurately and circumspectly, coming up (so far as through grace he is able) to the outmost of what every command requireth, both for matter and manner, it is necessary that he walk, not rashly and indeliberately, but, that he see and diligently consider antecedently to his acting, to wit, not only what he is to do, that it be neither evil nor appearance of evil, 1 Thess. 5. 22. nor an occasion leading to evil, Rom. 13. 14. but also from what principle and fountain, (Matth. 7. 17, 18.) for what end, (Matth. 6. 2, 5.) and by what means, (Job 13. 7, 8.) he intendeth to act in everything which he is about to do: for, in order to their circumspect walking, he requireth of them that they should see, the word signifieth to take heed, to see with attention, and diligently to consider, Matth. 7. 3. See then that ye walk circumspectly. 5. As those are only truly wise in God's account, whatever the world think of them, who labor to walk most exactly by the rule of God's Word all along their Christian course; So where this true and sanctified wisdom (which cometh from above) is, it will render itself evident, by making the person endued with it, walk circumspectly, so that he will foresee the evil of a course, and eschew it, Prov. 22. 3. search out the mind of God in everything, understand it (Hos. 14. 9.) and observe it, Psal. 107. 43. keep silence when he should not speak, Prov. 10. 19. speak advisedly, and the truth only, when he speaketh, Prov. 16. 23. hear the voice of the rod, and take with reproof and correction, Prov. 17. 10. be loath to stumble any with whom he converseth, Col. 4. 5. yea, and will labor to gain them to God, Prov. 11. -30. for, he maketh true wisdom to consist in, and to evidence itself by, walking circumspectly; Not as fools, but as wise. 6. The less circumspect and exact men be in walking by the rule of God's Word, the greater fools they are in God's esteem (whatever the world do think of them) as being not only destitute of all the fore-mentioned evidences of true wisdom, but having also the contrary evidences of extreme folly; See ye walk circumspectly, not as fools.

Vers. 16. Redeeming the time, because the days are evil.

THe Apostle doth, next, amplify and illustrate the former precept, by pointing out one thing, wherein this accurate and wise walking doth mainly consist, which he doth therefore exhort them unto, even that they would redeem the time, that is, close with, and make use of every opportunity and fit occasion of doing good (for, the word, rendered time, doth properly signify that nick of time, which is fit and opportune for doing anything, Gal. 6. 10.) and to use it with more than ordinary diligence, yea, and with the loss of their own pleasures, ease and worldly profit, and so in a manner regain the time formerly lost by negligence, while they should do as much in the present time, as they might have done both in that, and in the time formerly mis-spent, if they had used but ordinary diligence: Even as merchants, from whom the word renderd redeem is taken, who use to buy their commodities while the fit time of buying lasteth, and having haply had great losses, or formerly spent their time idly or unthriftily, do dispense with their own pleasures and ease, and by their more than ordinary diligence, seek to redeem, and, as it were, to buy back again the time which is lost. Which duty of redeeming time he doth enforce upon them, from the evil of the present times through the wickedness of men, and those manifold troubles in the times, which were hanging over the Churches head, and whereby all opportunity of doing good might in a short time be taken from them, or they from it. See Eccles. 11. 2. Joh. 9. 4. Doct. 1. As there are sometimes and seasons more fit and opportune than others, for doing some pieces of service to God, and of our duty to men; So a great part of spiritual wisdom and accurate walking, doth consist in diligent and timeous going about of such duties, as God doth call-for at that time: and they, who for love to their ease, profit, pleasure and credit, do misspend their time, and neglect that good one thing, which God's glory and their own salvation do call-for to be gone about in the seasonable time, are but inconsiderate fools: for, he showeth, that circumspect, wise walking consisteth in this, even in redeeming the time. 2. As we are naturally prodigal and lavish in misspending of time; So it is no small part of divine wisdom to regain, as it were, misspent time by double diligence, and to buy it back again, so far as is possible, by breaking off our ease, our sleep, and weaning ourselves from our ordinary and allowed recreations at other times: for, this command to redeem the time, doth speak so much. 3. So far should we be from complying with the evils of the times, for eschewing the hatred, and gaining the favor of wicked men in the time, Hos. 5. 10, 11. that the abounding of sin and wickedness in the time, should make us so much the more conscientious and diligent in a profitable spending of the time, and in accurate and circumspect walking, by keeping at a great distance from anything that is sinful in the time, Rev. 3. 4. as knowing not only that such evil times do threaten to remove all opportunity of doing good from us, or us from it, Eccles. 11. 2. but also that they carry along with them many temptations from evil example, from straits, from persecutions, Matth, 24. 24. which calleth for greater circumspectnesse: besides, that the dishonor which God getteth from many in such times, should make us honor him the more, Psal. 119. 136. for, he maketh the evils of the times a motive, not only to redeem the time, but also to walk circumspectly; For the days are evil. 4. Times cannot be so evil, but God's children may, and will improve, even the evil of those times for God's honor and their own spiritual advantage: yea, and the worse that times are, in some respects they find a way to improve them the more for those ends: for, Paul maketh the evil of those times a spur to incite the Godly unto their duty, while he saith, Redeeming the time, for the days are evil.

Vers. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is.

IN the third place he inferreth a conclusion from the evil of those times, containing a further amplification of the precept given, ver. 15. from the rule of, or the mean enabling us to, this circumspect walking, set down both negatively and affirmatively, to wit, that, seeing the time was evil and full of snares, they would not be unwise, or without understanding in the point of duty, either for the matter or manner of it; but would acquaint themselves with God's will revealed in His Word, whereby they might be directed in relation to all duties, dangers, snares, temptations and cases. Doct. 1. The great thing to be aimed at in seeking knowledge and understanding, is not that we may only know, or be able to jangle about questions, or that we may be known or esteemed of for our knowledge; but that we may practice, and walk circumspectly, according to what is made known unto us: for, he would have them understanding, and knowing God's will, for this end, that they may walk circumspectly in those evil days, as is clear from the illative particle wherefore: Wherefore be ye not unwise, but understanding, &c. 2. No mother-wit, natural philosophy, or carnal wisdom is a sufficient rule to walk by in a way acceptable to God, or to convey us safely through those rocks and snares, which are spread for our feet in evil times, 1 Cor. 1. 20, 21. and 2. 14. It is only the knowledge revealed in His Word, which is able to reach this end, as containing in it a most perfect rule both of faith and manners, 2 Tim. 3. 16, 17. for, he would have them, in order to this end, understanding what the will of the Lord is. 3. There is that in God's will revealed in Scripture, and in no other writings else, which is sufficient to make a man completely wise unto salvation, and to drive away those dark clouds of ignorance and folly, which are in the spirit of every man by nature; there being no other science, or knowledge, which can give a through discovery, either of our lost estate by nature, or of the way of our delivery from it by a Redeemer, nor yet of that obedience in its full extent, wherein our thankfulness for a delivery consisteth: for, he opposeth those two, Be not unwise, but understanding what the will of the Lord is. 4. As it ought to be a Christian man's study to know the will of God revealed in Scripture; So this is a subject, which never will be perfectly known; there being always some new thing to be learned of it and from it, even by those who are greatest proficience in the knowledge of it, Psal. 119. 96. and therefore we must be still scholars at this school: for, Paul setteth forth their studying to know this subject, by a word of the present time, implying it would be a continued lasting work, while he saith, understanding what the will of God is.

Vers. 18. And be not drunk with wine, wherein is excess: but be filled with the Spirit:

IN this verse are other two of those precepts, which do belong to all Christians in general, first, that they be not drunk with wine: where by wine is meaned all drink, which maketh drunk, set forth in one of its kinds, which is most generally known. And the Apostle's scope is not to forbid all use of wine; seeing it may be lawfully used (as all other good creatures of God, 1 Tim. 4. 4.) for health, 1 Tim. 5. 23. for satisfying thirst, Rom. 12. 20. as also for a Christian and sober cheering up the natural and vital spirits upon some singular occasion, Joh. 2. 8. Prov. 31. 6. but he condemneth all excessive and inordinate use of wine, when more of it is taken than either natural necessity calleth-for, or Christian sober recreation and cheerfulness doth allow, and so much as our bodies and spirits are thereby overcharged in some measure, less or more, and so rendered unfit for God's service, Luk. 21. 34. even although the use of natural reason be not taken away by it, Isa. 5. 22. This dissuasive from drunkenness is enforced from the sad concomitant and consequence of this sin, called here excess. The word signifieth lavish wasting, and destruction; which wasting destruction is extended elsewhere to the drunkards means, (Prov. 23. 21.) his reputation and credit, (Hab. 2. 16.) his natural strength of body (Prov. 23. 29.) his wit and judgment, (Hos. 4. 11.) yea, and to his soul forever without repentance, 1 Cor. 8. 10. So that this one word hath a comprehensive sum of all those dreadful consequences, which do accompany this one sin. Secondly, in opposition to their being drunk with wine, he exhorteth them to be filled with the Spirit of God, to wit, by laboring to have the fruits of the Spirit in all goodness, righteousness and truth, with joy, peace, and the comfortable sense of His presence abounding in them in a rich and copious measure. Doct. 1. Christians, as in all other things, so in their eating and drinking must be ruled by the Word, and neither by their own appetite, Prov. 23, 1, 2. nor the pleasure of others, Hos. 7. 5. for, he prescribeth a rule for their drinking; Be not drunk with wine, saith he. 2. So pernicious, and perverse is our natural corruption, that those things, which God hath given to man for his help and good, are perverted by it, for bringing about his hurt, both in soul and body, and outward estate: for, wine, which is given for health and glading the heart of man, (Psal. 104. 15.) is abused to drunkenness, and consequently to God's dishonor, and the man's own prejudice: so much is supponed, while he saith, Be not drunk with wine. 3. There is no sin more inconsistent with wise, circumspect and conscientious spending of time, than the sin of immoderate drinking is. Experience showeth it consumeth time, casteth open doors to all wickedness; burieth shame, which keepeth many from vice; and transformeth a man to a very beast, so that he neither knoweth nor careth what he doth; it is the mother of strifes and lust; driveth to stealing, lying, swearing, and what not? for, in opposition to the duty of walking circumspectly and redeeming the time, he mentioneth this sin of drunkenness and forbiddeth it; And be not drunk with wine, saith he. 4. Such is the tyranny of this sin, that where it is once given way to, it carrieth a man headlongs in the service of it, so that he valueth no loss, whether of credit, means, body, or soul, if he may get his bea • tly appetite satisfied: for, Paul supponeth many were given to this sin, though therein was excess, or destruction, and loss of all the forementioned good things following upon it, while he saith, wherein, or in which being drunk or in which drunkenness there is excess, or loss and destruction. 5. Though a gracious person may through infirmity slip into this sin of drunkenness, Gen. 19. 32, 33. yet a drunken course of life cannot consist with a man's having the spirit of grace in any plentiful measure; seeing He is a spirit of temperance, chastity and moderation, Gal. 5. 23. and not of excess: for, the adversative particle but, implieth an opposition betwixt those two, drunkenness, and enjoying the presence of the Spirit of God; Be not drunk with wine—but be filled with the Spirit. 6. We ought not to rest upon, and content ourselves with, a small measure of the graces of God's Spirit, but are to endeavor to be filled with them, and to have the Spirit of God dwelling richly in us, by actuating all our graces, Cant. 4. 16. and adding one degree of grace unto another; 2 Pet. 3. 18. for, he commandeth them not only to have, but to be filled with the Spirit. 7. What even fleshly sinful pleasure a man doth find, or imagineth to find from any sinful course, the same, and much more is to be had in a spiritual and divine manner in the way of grace: and particularly, a copious plentiful measure of the spirit of grace doth work the like effects spiritually, which wine immoderately taken doth bodily; It filleth the soul with joy and gladness, Psal. 4. 7. It maketh a man forget his former miseries, Job 11. 16. it enlargeth his heart, louseth his tongue, and maketh him eloquent in setting forth the Lord's praises. Luk. 1. 67. 68. for, he recommendeth unto them to be filled with the spirit, as a remedy against their filling themselves with wine, and calleth the one a filling, or ebriety and drunkenness, to wit, in a spiritual sense, as well as the other, in a bodily sense, because of the likeness of effects betwixt them.

Vers. 19. Speaking to yourselves in Psalms, and Hymns, and spiritual songs, singing and making melody in your heart to the Lord.

THis last precept is illustrated, and the duty enjoined thereby recommended from two things, wherein this fill of the spirit, and of spiritual joy flowing from it, should and will vent itself, which he proponeth also in way of precept. His scope wherein mainly, is, to teach them, and us in them, how we ought to carry ourselves in our times of mirth and gladness. The first of those two things is in this verse, to wit, melodious and artificial singing of praises unto God: where he expresseth, first, the act of singing in three words, speaking, singing, and making melody. By all which is meaned an intelligible, artificial, and melodious tuning of the voice, together with an answerable orderly motion of the understanding and affections within, going along with the matter which is sung. Secondly, An inferior, and subordinate end to be aimed at in singing, even our mutual edification, while he saith, Speaking to yourselves, or, one to another: for, it is the same word, which is chap. 4. 32. and Col. 3. 16. Thirdly, He expresseth the matter to be sung, in three words, the very titles which are given to David 's Psalms, and other scriptural Songs: and though there be some difference among Interpreters about the kind of Songs, which are expressed by everyone of those in particular; yet the most received and probable opinion is, that by Psalms are meaned all holy Songs in general of whatsoever argument, whether they contain prayers, praises, complaints, deprecations, prophesy, history, or a purpose mixed of all those; and by Hymns are meaned special songs of praise to God; and by songs, a certain kind of Hymns, expressing the praises of God for some of His noble acts, great and wonderful beyond others. And those Songs he calleth spiritual (which epithet is to be extended to the Psalms and Hymns also) as being framed by the Spirit of God, containing spiritual and heavenly purpose, and requiring the assistance of God's Spirit and a spiritual frame of heart for singing them aright; and this in opposition to the obscene, filthy, and fleshly songs of carnal men and drunkards. And fourthly, he showeth the chief thing to be made use of, and employed as an instrument in singing, to wit, not so much the lips, tongue, and outward voice, (though those be also necessary in singing, Act. 16. 25.) as the heart, which then is made use of in singing, when our heart goeth along with the voice, so, as we understand (1 Cor. 14. 15.) and be intent upon the purpose, (Psal. 57. 7.) and our affections be stirred and suitably affected with it, Psal. 98. 4. And lastly, he showeth the great end, to which all our songs ought to be directed, even to the Lord; the glorifying, and praising of Him, being not only the remote scope of singing, as it is of all other ordinances, and ought to be of all our actions, 1 Cor. 10. 31. but its proper and immediate scope; so that the heart in singing ought to be actually taken up with the thoughts of praise of God, arising from the consideration of the purpose which we sing. Besides what I have already observed upon a parallel place, Col. 3. -16. Learn hence, 1. The duty of singing Psalms and spiritual Songs, is not astricted and limited to only one in the Congregation, or to some certain orders of men, the rest being silent, but is enjoined to all the Lord's people, even all the members of the Church: for, Paul maketh the command to sing, of equal extent with that other of being filled with the spirit, ver. 18. Speaking to yourselves in Psalms and Hymns, &c. saith he. 2. That we may go about this worship of singing praises to God acceptably, it is necessary that we be filled with the Spirit and have a rich and copious measure of His presence and assistance, though not to compose new songs: for, he pointeth at scripturall Songs, as the most fitting purpose to be sung, under the titles of Psalms, Hymns, and spiritual songs; yet that we may be enabled to choose the fittest songs for the present occasion, and sing them with such a spiritual, elevated frame of heart, as such a divine and heavenly piece of worship requireth; for he saith, be filled with the spirit, speaking to yourselves in Psalms, and Hymns, and spiritual songs. 3. As even the children of God, when they have gotten a full draught of joy, peace, and other sweet fruits of the Spirit of God, are not above the hazard of venting their joy, by falling out in fits of carnal lightness; So there is nothing, which the child of God ought more to advert unto, than how to carry aright when his cup is full according to his hearts wish: and in order hereto, would express his joy in the praises of God; lest by doing otherwise, and giving way to lightness of carriage or expressions, in that case he provoke the Spirit of God to withdraw from him, Eph. 4. 30. for, therefore doth he command them being filled with the Spirit to vent their joy, by speaking to one another in Psalms, and Hymns, and spiritual songs. 4. As the Lord hath provided Songs and Psalms to be sung by us of diverse arguments, containing purpose suitable for every condition we can readily fall under; So we ought to make such use of that variety, as to make choice of those Psalms for our present singing, which are most fit for the present occasion: for, as is said, the titles here given, do relate to the several purposes, which are set forth in spiritual songs; all of which are to be sung, as God by His present dealing with His Church, or ourselves shall require; Speaking in Psalms, and Hymns, and spiritual songs. 5. In singing of Psalms to God, there must be an inward harmony, and musical melody in the soul and heart, as well as in the tongue: yea, the chief melody which soundeth most sweetly unto God, is that of the soul and heart; and therefore the outward delighting of the ears is to be taken no further notice of, than it serveth to make the purpose we sing, work the more effectually upon the heart: for, he saith, singing and making melody in the heart: what this melody of the heart is, was shown in the exposition.

Vers. 20. Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ.

HEre is the second thing, wherein our being filled with the Spirit, should, and will vent itself, even in giving of thanks, or in a sensible acknowledgement of favors received, and in expressing our sense of them, whether by word or work to the praise of the bestower. Which duty is amplified, 1. from the time, when it ought to be discharged, always, and at all times: not as if we were to be always, and without intermission in the actual exercise of this duty of formal and direct thanksgiving; (seeing there are other necessary duties which sometimes must divert us from it) but because our whole life ought to be according to the will of God, and consequently a real expression of our thankfulness to Him; and because we are not to omit any occasion, when it offereth, of formal and direct thanksgiving to God expressed in words, flowing from the inward sense and feeling of our hearts, as they are said to do a thing always, who do it upon all due occasions. See 2 Sam. 9. 13. Secondly, from the matter, for which we are to give thanks, for all things, whether spiritual or temporal, prosperous or adverse; for, God maketh all things, even those which are adverse, work together for the good of such as love Him, Rom. 8. 28. yea, He punisheth less than our iniquities deserve, Ezra 9. 13. and maketh saddest corrections to afford most necessary and profitable instructions, Psal. 94. 12. and 119. 71. so that there is ground of thanksgiving, even for those. Thirdly, from the party to whom this duty is to be discharged, unto God and the Father. See upon Col. 3. ver. 17. doct. 3. And, fourthly, from the party through whom, Jesus Christ, by the virtue of whose merit and satisfaction (which are His name whereby He is known) we are not only enabled to go about our duty, Philip. 4. 13. but also all our spiritual performances, whether of prayer or thanksgiving, are acceptable and well-pleasing unto God, Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times, and for all things, even for those things wherein divine dispensation goeth cross to his own affections, he may the more certainly conclude that he hath the saving work of God's Spirit in him in a copious measure; and the more apt we are to mistake, repine and murmur at God's dealing, and so to wast our spirits in heartless complaints, there is the less evidence of a gracious work of God's Spirit in us, at least in any great measure: for, he maketh giving of thanks always for all things, an effect of being filled with the Spirit. 2. So firm, so calm and composed is that man's state and inward frame of heart, who hath his soul replenished with a rich measure of the saving work of God's Spirit, that nothing can fall out so cross unto him, but, he may see the hand of God working for good to him in it, and consequently be kept in perfect peace, and a joyful frame of heart, expressing itself in giving of thanks to God, notwithstanding of it, yea and for it: for, he showeth, the man filled with the Spirit, may attain to this fixed frame of heart, even to be giving thanks always for all things unto God. 3. Spiritual exercises, especially that of giving thanks, are such, that, being rightly gone about, frequency in them doth not beget satiety and loathing, but rather a greater delight to continue in them; so that the more we are acquainted with them, the more we love them: for, otherwise this command of giving thanks always, should never receive obedience. 4. So steadable and useful is a cheery and thankful frame of heart unto a Christian, that it bringeth meat out of the eater, encouragement from matter of discouragement, and taketh occasion to lift itself up in the praises of God, even from these things which are matter of down-casting and heartless drooping unto others: for, a thankful heart will give thanks always and for all things, even for adverse and cross dispensations. 5. Though we are bound to give thanks unto men for favors received, as unto instruments of God's good providence towards us, Col. 3. -15. yet, religious thanksgiving is only due unto God, as implying an eying of Him to whom we give thanks, as the supreme fountain and author of the favor received, having sufficiency in Himself, and receiving nothing from any other, 1 Chron. 29. 14. and implying also a religious subjection of the whole man, both in soul and body, unto his benefactor, in evidence of a thankful heart, 1 Cor. 6. 20. for, the Apostle, speaking of this religious thanksgiving, will have it ascribed to God only; Giving thanks unto God and the Father. 6. That we may employ Jesus Christ aright, whether for furniture and through-bearing in duty, or for acceptation of our performances by God, it is most conducing and necessary that we so take Him up, as He is made known by the Word in His Person, Nature and Offices, and accordingly close with Him by faith, as ours, whereby, our faith being acted in Him with relation to our state and persons, upon undoubted grounds, we may find more easy work to act faith in Him for furniture to such a particular duty, or for acceptation to it when it is performed: for, Paul seemeth to imply so much, while, teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving, he doth hold Him forth not only under His titles of Lord and Jesus and Christ, which do imply His distinct Natures, with the unity of His Person, and His threefold Office, to which He was anointed, (See upon chap. 1. ver. 17. doct. 6.) but also maketh mention of His Name, which expresseth whatever other thing is revealed of Him, and whereby especially He is made known; and withal appropriateth Christ unto himself, teaching them to do the like upon grounds of knowledge of what He is, while he saith, in the name of our Lord Jesus Christ.

Vers. 21. Submitting yourselves one to another in the fear of God.

THe Apostle (having from chap. 4. ver. 1. exhorted unto such duties, as belong to all Christians in general, of whatsoever rank or station) doth now, in the second part of this Chapter, exhort to those duties which belong to Christians, as they are members of families. And, first, in this verse to make way from the former purpose to that which followeth, he doth premit a general exhortation unto all, whether superiors or inferiors, to be mutually subject one to another: where, submission, or subjection, is taken, not strictly for that which is the root of obedience in inferiors towards superiors, as ver. 22. but generally, for that service of love which everyone oweth to another for their mutual good and advantage in their several stations. See upon Gal. 5. ver. 13. And it is called submission to our neighbor; because it is not sufficient that we simply do the commanded duty unto him, except our so doing flow from a principle of love to him, and that we actually intend therein his good and advantage; and because it must be done with condescendency of spirit and stouping, seeing our proud and lofty spirits do look upon every duty towards our neighbor, as below them. And he addeth in the fear of God: which containeth 1. a motive to the duty, this mutual submission and stouping unto all those duties, which we owe one to another, being an evidence of a man's fearing God, Gen. 42. 18. and, 2. the right fountain, from whence this submission should flow; for, then do we our duty towards others acceptably, and as we ought, when our so doing floweth from the fear and awe of God, Col. 3. -22: and, 3. the rule and measure of this submission, there being none bound to submit himself to please his neighbor further than is consisting with that subjection and obedience which he oweth unto God, Act. 5. 29. Doct. 1. We are not, under pretence of going about the duties of God's immediate worship, to neglect those other duties of our particular callings, and which we owe to man in our several stations: God alloweth time for both, we are to take time for both; and conscientious regard of the one and of the other, are most consistent: for, the Apostle enjoineth both the former, and latter sort of duties, as it were with one breath, which is clear from the grammatical construction of the words; Giving thanks always—submitting your selvet one to another. Yea, secondly, The conscientious discharging of those duties which we owe to our neighbor in our several stations, in a way acceptable to God, doth call for, and argue a copious measure of, the saving work of God's Spirit in the heart no less than those other duties of God's worship and service: for, this verse dependeth upon, and is constructed with ver. 18. Be filled with the Spirit—submitting yourselves. 3. There are none living, whom God alloweth to live only to themselves; but all are bound to lay out themselves in their respective employments for the good and behoof of others; even superiors for the good of inferiors: for, this command is given to all without exception; Submitting yourselves one to another. 4. As God hath tied us not to live to ourselves only, but also to others, whose good we are to aim at in our place and station; So, for a recompense, and that there may be a kind of equality, He hath tied those others to live also unto us, and one way or other to be forth-coming for our good and advantage: for, the command and obligation founded upon it, is reciprocal; Submitting yourselves one to another. 5. Where the fear of God is rooted in the heart, it will make a man conscientiously careful and tender of his duty towards man, so that he will not only do his duty, but also do it from a right principle and motive, and so do as he will not overdo, by displeasing God, while he goeth about to please men: for, he holdeth forth the fear of God, as the fountain, motive and rule of that submission which is here enjoined; Submitting one to another in the fear of God.

Vers. 22. Wives, submit yourselves unto your own husbands, as unto the Lord.

THe Apostle cometh now to press those particular duties, which are incumbent to every member of a complete Family. And, being to begin with the duties of husbands and wives, he doth in the first place exhort wives to their duty, to wit, that part of it, which is peculiar to them, passing-by those other duties which are common to them with their husbands, as love, (Tit. 2. 4. Col. 3. 19.) communion of body and goods, (1 Cor. 7. 4.) dwelling together, (1 Pet. 3. 7-) bearing mutually with one another's infirmities, Gal. 6. 2. These duties then peculiar to the wives, are here briefly summed up in this one word of submission, properly and strictly so called: and it supposeth somewhat in the wife, to wit, a reverend esteem of her husband, as the root of this submission, spoken of, ver. 33. to be evidenced in her respective speaking to him, and of him, 1 Pet. 3. 6. and it expresseth somewhat, to wit, the obedience of the wife to her husband in things lawful, flowing from reverence and submission of mind, 1 Pet. 3. 5, 6. It implieth also somewhat, as consequential to that state of subjection, wherein the wife is placed, even the exercise of several virtues, as that she be a keeper at home, Tit. 2. 5. an active promotter of her husband's and her own affairs, especially within doors, Prov. 31. 13, &c. that she evidence shamefastness, sobriety and submission in her moderate speech, in her grave and affable deportment, and in rendering herself teachable in those things wherein she shall be instructed by her husband, 1 Tim. 2. 9, 10, 11, 12. Now, this submission of the wives, is explained, first, from the party to whom they owe it, to wit, their own husbands, even though they should come short of others in knowledge, wisdom, and every other thing, which doth deserve it, 1 Sam. 25. 17. And, 2. from the manner, motive and rule of their submissive obedience, while he saith, as unto the Lord, to wit, Christ, expressly spoken of, ver. 23. For, 1. It must not be constrained and feigned, but willing and sincere, resembling so far, at least, that subjection which they owe to the Lord Christ: for, though the comparative particle as, doth not hold forth an equality in all things; yet it pointeth at a similitude and likeness in some things. 2. It must not flow from a natural principle only of law, custom, or desire of preventing domestic broils; but from conscience of duty to the Lord Christ, and from respect to His ordinance, who hath so appointed. And, thirdly, it must be only in things lawful, and no ways contrary to that submissive obedience, which they owe to Him. Doct. 1. As the right ordering of Families doth conduce much to the advancing of Religion and Policy; (combination in Families being the foundation of all other societies) So the good and orderly conversation of husband and wife, is of great concernment for advancing piety and godliness among all the other members of the Family: for, as the Apostle presseth much those duties which belong to Christians, as they are members of Families; so he doth begin with the duties of husband and wife. Wives, submit yourselves. 2. When we are to deal with persons of several estates and conditions, and to inform and press upon them their respective duties, we are to begin with the inferiors, rather than the superiors; because their duty, through the subjection which is in it, is more difficile, and being made conscience of, is a strong motive unto the Superior to go about his duty in like manner: for therefore the Apostle, in pressing duties upon those three pairs, which are in every complete Family, doth always begin with the inferior first, as here, Wives, submit yourselves. 3. The great and main duty which a wife, as a wife, ought to learn, and so learn as to practice it, is to be subject to her own husband, so that what ever wives be otherwise for parts, for birth, for beauty, for thrift, for breeding, if this be inlaking, they want their chief ornament, are dishonorable to God, and a disgrace to their husbands; for, Paul doth hold it forth as their great lesson, and the sum of all their duty; Wives, submit yourselves unto your own husbands. 4. There is no wife, what ever be her birth, parts, or any other privilege, who is exempted from this ty of subjection to her own husband. The law of nature, God's ordinance, and her own voluntary covenant, do bind her to it; for, he speaketh indefinitely to all wives; submit yourselves. 5. There is not any husband, to whom this honor of submission from his own wife is not due; no personal infirmity, frowardness of nature, no, nor error in the point of Religion doth deprive him of it, 1 Cor. 7. 13. for, he speaketh indefinitely also of husbands; Wives, submit yourselves unto your own husbands. 6. A wife can never discharge her duty in any measure of conscientious tenderness towards her husband, except she have an high esteem of the Lord Christ, and be in the first place subject unto Him; that so from love to Him she may subject herself to her husband, not going without those bounds of submission, which are consistent with her love to Christ: for, while he biddeth submit themselves unto their husbands, as unto Christ, he supposeth they had submitted to Christ already, and speaketh to them as such.

Vers. 23. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the savior of the body.

THe Apostle doth, next, enforce this duty of submissive obedience upon wives, from the ordinance of God, who hath made the husband to be an head to his wife: which similitude of an head, taken from a natural or politick body, implieth, first, the husbands eminency by reason of his sex, the woman being the weaker vessel, 1 Pet. 3. -7- and made for the man (to wit, an helper to him, Gen. 2. 18.) and the man not for the wife, 1 Cor. 11. 9. as the head is more eminent than the body. 2. It implieth the husbands power and authority of government over his wife, as the head hath power over the body to rule and direct it: in which respect the man is called the image of God in a sense peculiar to himself, which agreeth not to the woman, 1 Cor. 11. 7. And, it implieth, thirdly, that ordinarily men are, at least should be, endued with a greater measure of knowledge, prudence and other parts, which they are to employ for the behoof of their wives, 1 Cor. 14, 35. even as the head is the seat of wisdom, knowledge, nerves and senses, sending down influence for sense and motion to all the members: upon all which grounds, women ought in reason to be subject to their husbands. Which argument he doth illustrate and enforce from the similitude of Christ's headship over the Church (whereof see chap. 1. ver. 22) so that wives ought to submit themselves, because God will have some resemblance of Christ's authority over the Church held forth in the husbands authority over the wife. I say, some resemblance only: for, the comparative particle as, holdeth forth not an equality, but a similitude and likeness, and in some things only, betwixt Christ's headship over the Church, and the husbands over the wife, even in those things, which I presently show are implied in the husbands headship, which are some shadows only of that eminency, power and fullness of grace and perfections, which are in our head Christ. But besides those, the Apostle doth here express one thing, wherein this resemblance doth also hold to wit, that Christ, as head, is the Savior of the body, thereby implying, that as Christ's dominion over the Church, His body, doth tend to, and is exercised in procuring and bringing about the Churches good and salvation; So the husbands authority and eminency are given him for the like end, even to procure the good and safety of his wife, in defending her from injuries, (1 Sam. 30. 18.) providing for her, (1 Tim. 5. 8.) directing her in things necessary, &c. 1 Cor. 14. 35. and therefore the wife, upon this consideration also, ought to subject herself; seeing the husbands power and authority over her are given for her good. Besides those doctrines, which the Text thus explained doth expressly hold forth, we may gather these consequences from it, 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace, ease, credit, or to anything of that sort; but their subjection ought to flow from the conscience of, and respect to that state and dignity wherein God hath placed their husbands above them, so that their personal infirmities do not prevail so much to make them despise them, as the dignity of their state to beget respect, reverence and obedience towards them: for, Paul enforceth such a subjection, as floweth from this ground, while he saith, for the husband is the head of the wife. 2. There is no society, though never so strictly tied together with strongest bonds, which can comfortably subsist, and keep together for any space of time, except there be different degrees of superiors and inferiors, some to govern, and others to obey in the Lord, among them: for, the wise Lord did see it necessary so to ordain, even in conjugal society of husband and wife, who are so strictly tied, that both are but one flesh, (See ver. 31.) and yet the husband is made the head of the wife. 3. Christians ought to be of such an heavenly frame of spirit, as to take occasion from things civil or natural, which do occur in their ordinary employments, to ascend to heavenly contemplations of things spiritual, which have some resemblance to these other things, which are among their hands: for, the Apostle teacheth so much, while he leadeth husband & wife from the consideration of the union, order and duties of married parties, to contemplate that sweet union and order, which is betwixt Christ and His Church, both here and in the following verses; Even as Christ is the head of the Church, saith he. 4. Husbands, and consequently other Superiors, have a special piece of the image of Christ put upon them, in respect of their power and authority over their inferiors given them of God; whereby both inferiors may be afraid to vilify and contemn their authority, lest they be therein found defacers of the image of God, and they themselves also may be taught to resemble Christ, whose image they bear, in employing their state and dignity, so as they walk answerably to it, if they would have that submission and respect from inferiors which is due unto it: for, Paul maketh that eminency and authority, which husbands have over their wives, a shadow and resemblance of Christ's power over His Church; even as Christ is the head of the Church. 5. As the members of Christ's body are by nature lost and gone, even dead in sin and children of wrath, Eph. 2. 1. -3. So there was no way for their recovery, but by Jesus Christ His becoming man, and suffering death, and uniting Himself, being now risen from death, unto them as their head, that so He may bestow the influences of spiritual life, with a right to heaven upon them, here, and at last take them to Himself in glory hereafter: for, he showeth that Christ is become the Churches head, that He might be a Savior of his lost body. 6. The dominion and power which husbands have over their wives, is not tyrannical, rigid, or sovereign, but loving, gentle, warm and amiable, and such as the wife may look upon as a mercy to herself, as well as a dignity unto her husband; for, it is compared here unto that sweet and natural power which the head exerciseth over the body, and Christ over His Church, who maketh His people willing in the day of His power; and it ought to be employed wholly for the good and safety of his wife, as Christ is the Savior of the body.

Vers. 24. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in everything.

THe Apostle, secondly, repeateth the exhortation, as a conclusion from the former argument, that wives should subject themselves unto their own husbands; and addeth two things, 1. The manner of this subjection, to wit, such, as it may resemble the subjection of the Church unto Christ: which is to be understood, not in all things; (for wives are not to subject their souls and consciences to their husbands, as Believers do to Christ, trusting in Him for life and salvation) but in some things only, to wit, so, as they may subject themselves willingly, cheerfully, lovingly, chastely, and dutifully unto their husbands: for, so doth the Church subject herself unto Christ. He addeth, secondly, the extent of this subjection and obedience, even to all things: which is not to be understood of all things absolutely, and without exception, Acts 5. 29, but all things lawful, godly, honest, and which are not forbidden in the Word of God, even though they cross the humor of the wives, and argue little discretion in the husband who commandeth them, Numb. 5. 14, 15. &c. for, nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands, as Paul commenteth upon an expression like to this, 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands, is a most necessary duty; So, considering the inbred pride, arrogance and self-willednesse, which is in all the sons and daughters of Adam by nature, it is a work of no small difficulty to get wives peswaded to give that hearty, cheerful, loving and dutiful respect and obedience unto their husbands, which both the Law of nature, and the written Word of God do require from them: for, to what purpose else doth he reiterate this exhortation, and enforce it by so strong and convincing arguments? Therefore as the Church is subject unto Christ, so let the wives be unto their own husbands. 2. Though there be much unmortified corruption in the Church of true Believers, and a law in their members rebelling against the law of their mind, Rom. 7. 23. yet God doth look upon them as true and loyal subjects to Christ: in so far, as with the Spirit and better part (according to which God doth reckon with them) they serve the Law of God, Rom. 7. 25. and do groan after, and long for the time when they shall be fully freed from the body of death, and thoroughly subjected unto the will of God, Phil. 1. 23. for, while he saith, as the Church is subject unto Christ, it is supponed that the Church is subject unto Him, and looked upon by God as such. 3. The servants of Christ in pressing duties, ought mainly to guard against that extremity, which people naturally are most prone to fall into; especially, seeing all the guards, which can be used, will have sufficient work to keep the heart from breaking over upon that hand: for, though there be some things excepted from coming under that obedience, which wives do owe to their husbands, as was cleared in the exposition; yet, because wives are more inclined to multiply exceptions in this purpose, than to diminish them. Therefore he extendeth this obedience expressly to all things, leaving them only to gather from the circumstances of the Text, and other places of Scripture, those few things which are excepted; that thereby he may with one word cut off all unscriptural exceptions, limitations and restrictions, which imperious, aspiring spirits, impatient of the yoke, are ready to bound and straiten this submission and obedience by; Let them be subject in everything, saith he.

Vers. 25. Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it.

THe Apostle doth now exhort husbands to their duty: which he, first, proponeth summarily under the name of love to their wives, whereby the heart, and inmost affections of the husband ought to be so inclined and disposed towards his wife, as that not only he do wish her good, but also endeavor unto his utmost to bring it about: which is not to be so understood, as if the wife were not bound to love her husband also, Tit. 2. 4. But he presseth love upon the husband in particular, because he is most ready to fail in this duty of love, and to abuse that superiority which God hath given him over his wife, by proving rigorous and bitter against her, Col. 3. -19. Now this love enjoined to husbands, is not that common Christian love, which is extended unto all Christians of both sexes, as unto brethren and sisters in Christ, Joh. 13. 34. but a special and conjugal love, which ought to be extended unto none, but unto a man's own wife: and it includeth cohabitation with his wife, and contentation with her love only, Prov. 5. 18, 19. a patient bearing with her infirmities and frailties, 1 Pet. 3. 7. with a fatherly care to defend her, 1 Sam. 30. 5, &c. to provide for her in all things, according to his power; which either her necessity or dignity of her rank doth require, 1 Tim. 5. 8. lovingly to govern, direct and instruct her, 1 Cor. 14. 35. yea, and to cherish her, ver. 29. Next, he enforceth this duty by two arguments: The first whereof, is proponed in this verse, to wit, Christ's example, who loved His Church, and from love gave Himself for it. See upon ver. 2. Which example of Christ's love, doth not only enforce the duty as an argument, but also point forth the right manner of the duty, as a pattern: In so far as the husbands love ought to resemble Christ's, to wit, in the chastity of His love, who loveth none to His Church, Joh. 17. 9. the sincerity of His love, who loveth the Church, not for His, but for her advantage, Prov. 8. 30. with Gal. 2. -20. not for what is hers, but for herself, Hos. 14. -4- and not in words only, but in deeds also, testifying His love by the effects, Joh. 15. 13. and in the constancy 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, seeing 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 careful 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 expressly 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 practice 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 sweeteneth 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 tied to love his wife, and to evidence his love to her in all those duties mentioned in opening up the Text: for, he speaketh indefinitely 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 meanness of birth, (Esther 2. 17.) no personal infirmity, (1 Sam. 1. 5.) adultery being excepted, Matth. 19. -9- nor frowardness of nature (Joh. 19. 17.) do prejudge her of them: for, he speaketh indefinitely also of the wives; Husbands love your wives. 5. Though it concerneth husbands and wives, and others also, who are tied together by mutual 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 everyone 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 everyone 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; seeing greater love hath no man than this, that a man lay down His life for His friends, Joh. 14. 13. for, as Paul implieth 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 unchangeable 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 special 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 everyone, 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 sanctify and cleanse it with the washing of water, by the word,

HE insisteth upon this excellent pattern of love, by showing 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 sanctify those for whom He gave Himself. Which sanctifying work, as it is here taken, doth comprehend that whole complex business 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 sanctify 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 external means and instruments by which Christ doth cleanse His Church, and make application of the virtue 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 external rite and element used in that Sacrament; and cleansing is ascribed to this washing, not, as if there were any virtue 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 sanctify 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. 10. 16. but also to confirm the grant of them to us, if we believe, Rom. 4. 11- yea, and to exhibit a greater measure of those saving graces unto us upon our right using of them, 1 Cor. 11. 24. therefore is it, that the thing signified is ascribed unto the sign and seal. Now, the Apostle doth mention Baptism only, and not the Lord's Supper, either because there is the same reason for both, and therefore it was sufficient to express the one; or, because Baptism is the first and leading Sacrament, and sealeth up our regeneration and new birth in a peculiar manner, Tit. 3. 5. and therefore it is most appositly mentioned here, where he speaketh of God's work in bringing sinners out of nature unto the state of grace. The second mean and instrument which God maketh use of, is the Word, to wit, the Covenant of Grace revealed in the Gospel, and preached by sent Ministers, Rom. 10. 15. which the Lord doth bless for conveying grace to graceless sinners, and so, for sanctifying and cleansing them, not by any virtue in the sound, syllabs or sentences of this Word, but by the effectual working of His own Spirit, Acts 16. 14. whereby He doth accompany His Word, when, and where He pleaseth, Joh. 3. 8. Doct. 1. The love, which an husband carrieth unto his wife, ought to make itself evident, not only in these things which tend to her wellbeing in things temporal, but also, and chiefly, in his sincere endeavors to bring about her spiritual and eternal good, by laboring to instruct her in the saving knowledge of God in Christ, 1 Pet. 3. 7. lovingly to admonish her for her faults, Job 2. 10. and to pray with her, and for her, 1 Pet. 3. -7. for, the example of Christ's love to His Church which he is to imitate, doth teach so much, seeing He from love gave Himself for the Church, that He might sanctify and cleanse her. 2. As God's Image was lost and forfeited by Adam's fall unto all his posterity: so there was not any possible way, for our recovering of it, except a price, and no less price than the blood of Christ, had been first paid to provoked justice for it: for, Christ behooved to give Himself, and thereby purchase sanctification for us, that so He might sanctify and cleanse the Church. 3. Our dying Lord had an actual intention in due time to sanctify, and accordingly doth regenerate, justify and sanctify, yea, and bring unto glory all those for whom he died, and gave Himself a sacrifice and offering unto God: for, His intentions cannot be frustrated, but He must see the travel of His soul, Isa. 53. 11. Now, that He intended to sanctify all such, is clear; For He gave Himself for it, that He might sanctify and cleanse it. 4. As all those, for whom Christ our Lord did from love give Himself, and whom by His death He intended to sanctify, were in themselves polluted and unclean, lying in their blood, defiled both with the guilt of sin already committed, and with the filthy vileness of sin yet indwelling, Eph. 2. 1,-3. So, such was the fervency of love in Christ to lost sinners, and such was the virtue of His merit, that no uncleanness of this kind did make Him loath them, or despare of getting them made clean; For that He gave Himself for the Church to cleanse it, supponeth that they were unclean, and yet He loveth them, and from love setteth about to cleanse them. 5. The stain and blot of sin, both in its filth and guilt, hath so much sunk down in, and polluted the whole man in soul and body, that no liquor under heaven can wash it out, or cleanse the soul from it, but only the washing cleansing virtue of Christ's most precious blood; For He gave Himself for the Church, that He might cleanse it. 6. This precious liquor of Christ's blood did not cleanse and sanctify all those for whom He gave Himself, so soon as it was shed upon the cross, no, there neither was, nor can be any cleansing of any by the blood of Christ, until it be effectually applied unto the filthy soul: for, he mentioneth the Word and Sacraments, as the means whereby Christ applieth the virtue of His death, and ascribeth therefore this effect of cleansing unto them; He gave Himself, that He might cleanse it, by the washing of water, by the word. 7. As this work and duty of applying the cleansing virtue of Christ's death by a lively faith (Act. 15. 9.) is of all the other most difficult; So the goodness of God hath provided many means, by the help whereof, we may be carried on towards it, the chief whereof are the Word preached, and the Sacraments administrated, the former containing the charter, or grant of Christ, and of all His benefits from God, unto everyone, who will receive Him, Job. 3. 16. The latter being the great seal of heaven annexed to this grant, Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it: for. His providing these means, doth point at both the difficulty of applying Christ, and his care to have us brought up to it; That He might cleanse it, by the washing of water, and by the word. 8. The Spirit of God prescribeth means unto Himself, by which He bringeth about the work of grace in graceless sinners, not to ty Himself absolutely, and in all cases to such means, but that we may be tied to depend on Him in the use of them, His ordinary way being to convey grace by these: for, though He may sanctify some from the womb, before they hear the Word, or receive any Sacrament, Jer. 1. 5. yet, He holdeth these forth, as the ordinary means, by which He cleanseth, even the washing of water by the word.

Vers. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish.

HEre is the second end of Christ's giving Himself for His Church, as also of His sanctifying it; which end is not attained until the life to come: for, (besides that he hath spoken of the Churches state of grace, ver. 26) the words here used, are so comprehensive and large, that they cannot be well understood to have their full accomplishment, until Believers be brought by Christ unto that full perfection in grace which shall be attained in glory. Which state of perfection is here set forth, by that most perfect union and conjunction which the Church shall have with Christ, being presented to Him as the Bride to the Bridegroom, for the through accomplishing of the marriage; by virtue of which most perfect union the Church shall be glorious, that is, perfectly holy and happy, as he after explaineth, showing all evil, whether of sin or misery, shall be removed, even the least spot of sin, or wrinkle through old age or misery, not excepted; and that all contrary good shall be bestowed, both perfect holiness and happiness, in such a measure, that the most rigid critic or Momus himself shall not find any inlack or defect in either, as the word, rendered without blemish, will bear. Doct. 1. All those who are justified and sanctified here, and none but they, shall be glorified hereafter: for, Christ must see the travel of His soul, Isa. 53. 11. which is not only to sanctify those for whom He gave Himself, ver. 26. but also to glorify them, and to bring them to glory by the way of holiness; That He might present it to Himself a glorious Church. 2. Christ hath purchased by His death, not only sanctification to His Church, but also heaven itself, and therefore our glory in heaven is not merited by our holiness, but, being purchased by Christ, is freely gifted to us, Rom. 6. 23. He gave Himself for it, that He might present it to Himself a glorious Church, saith he. 3. Though Belivers, even while they are here, be brought near to God in Christ by faith, Eph. 2. 13. and have fellowship with the Father, and with His Son Jesus Christ, 1 Joh. 1. -3. yet all that fellowship and nearness, is but a distance and kind of estrangement, being compared with that most perfect presence and intimate fellowship, which shall be enjoyed hereafter; the former being but mediate, through the glaste of Ordinances, 1 Cor. 13. 12. frequently interrupted, Psal. 30. 7. and no ways full, 1 Cor. 13. 12. but the latter shall be immediate, 1 Cor. 13. 12. constant, 1 Thess. 4. 17. and so full, that they who enjoy the meanest degree, shall find no inlack, Psal. 17. 15. for, he speaketh of Christ's presenting His Church to Himself in glory at the great day, as if there were nothing but uncouthnesse and distance betwixt Him and the Church until then; that he might present it to himself a glorious Church, saith he. 4. Though every believing soul is, when the Father draweth it to Christ, contracted and handfasted with Him, Hos. 2. 19, 20. yet, for good and wise reasons, it pleaseth the Lord Christ to delay the taking of us home to Himself, and the accomplishment and consummation of the begun marriage, until all the Elect, being effectually called, shall be presented to Him at once; and so this spiritual marriage shall be fully accomplished betwixt Jesus Christ and the Bride, the Lambs wife, Rev. 19. 7. even as in earthly marriages, there is first, a Contract, or Espousals, and then, for just and honest reasons, some space of time ought to interveen betwixt that and the full accomplishment of the marriage, Deut. 20. 7. Matth. 1. 18. for, Paul showeth that then, at the great day the whole Church of real Believers shall be presented to Christ, as the Bride is to the Bridegroom, for the solemn consummation of the marriage; That he might present it to himself a glorious Church. 5. As believing souls, even after their being contracted with Christ by faith, and after they are renewed and cleansed in part, do not get all their filthy garments put off, there being a body of sin and death which cleaveth unto the best: So, at the final solemnization of the marriage in the great day, the Church of Believers, the Bride, and Lambs wife, shall be clad in garments of glory, being fully freed from the smallest remnant of sin and misery, and made wholly glorious both in soul, (Matth. 22. 30.) and body, Phil. 3. 21. for, he saith, that he might present it unto himself a glorious Church, not having spot, or wrinkle, &c. 6. Those garments of glory, and needle-work, wherewith the Church the Lambs wife shall be arrayed in the marriage-day, are dearly purchased, and freely bestowed upon her by Christ her Bridegroom and head: for, Paul saith, Christ gave himself for the Church, that he might present it to himself a glorious Church, not having spot or wrinkle, &c, 7. This perfect glorious state, wherein the Church shall be forever with Christ her Lord, her Head, her Husband, is such, as none can positively declare what it is, yea, neither can the heart of man comprehend it, and all the knowledge which can be here in our state of imperfection attained of it, is not so much positive, or a knowing what it is, as negative, or a knowing what it is not, by removing all those things from it, which imply the least degree of sin and misery: for therefore doth Paul set it out here by four negatives, Not having spot or wrinkle, or any such thing, and without blemish, and by one affirmative only, that it should be holy.

Vers. 28. So ought men to love their wives, as their own bodies: he that loveth his wife, loveth himself.

FOlloweth the second argument to enforce this duty of love upon husbands towards their wives, taken from the near conjunction betwixt husband and wife, which he doth propound in this verse, by showing that the wife is the husbands body, in so far, as by the law of marriage (which shall be explained, ver. 30.) they two become one flesh; so that in loving her, he doth love himself, to wit, not so much, because his so doing tendeth to his own good and peace, (though that be also truth, Prov. 5. 17, 18, 19.) as that she is his own body, a piece of himself, yea and his whole self, or a second self, they two being one flesh; and therefore he ought to love her, yea, and to love her with the same sincerity and ardency of affection, kything in the same or like effects, wherewith he loveth his own body, yea both his soul and body, which are himself: for the words, as their own bodies, are both an argument to enforce upon them the duty, and a rule to direct them in the right manner of practicing the duty. Doct. 1. As love in husbands toward their wives, after the pattern of Christ's love unto His Church, is a most necessary duty; So (considering the many quench-coals of love, which the mutual infirmities both of husbands and wives, do frequently furnish, together with that natural proneness, which is in corrupt man, being advanced and preferred above others, to abuse his authority, to domineer with a kind of tyranny over such as are under him) it will be found a task not so easy, as at the first it would appear, for husbands to keep this affection and love flowing from the right fountain, and manifesting itself in all its necessary effects towards their wives: for, to what purpose else doth he reiterate this exhortation, and enforce it by so strong and convincing arguments? So ought men to love their wives, as their own bodies. 2. That place of honor and superiority, which God hath given the man over the wife, as appointing him to be her head, doth tie him unto answerable duty; so that the greater his honor is, the greater is his burden: and in particular, it bindeth him to love her; and from love to govern, instruct, cherish her, and provide for her, and to all other things by proportion, which the head doth for the body: for, from what he said, ver. 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 sinful love to a man's self, whereby a man preferreth himself, and the fulfilling of his inordinate desires to God's glory and the good of his neighbor, Philip. 2. 21. which by all means is to be eschewed and mortified, Luke 9. 23. yet, there is an orderly, lawful, and allowed love to self, whereby a man doth seek his own preservation, both in soul and body, by just and lawful means, with due subordination to God's glory, and without any opposition to, or setting himself against his neighbors 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 extrinsical considerations, as love to their own peace and ease, fear of shame and disgrace, if, through want of love, secret discontents break out to public strife, or from any satisfaction which they find to their carnal affections, but from respect to God's 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 superiors with relation to their inferiors) 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 woefully deluded by the devil: which is set down, first, negatively, no man did ever hate his own flesh, or from hatred did any damage 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 tenderness, 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 tenderness the husband should carry himself unto his wife, as to his own body, from Christ's 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 less monstrous 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 frenzy he should hate, and from hatred refuse to do all duty to himself; But instead thereof to be cruel against himself: for, the Apostle mentioneth this, no man, not demented, did never hate his own flesh, to show 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 child or servant; but liberally according to her rank and station, as being his equal; and confidently, without craving an exact accompt from her, of everything 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 implied in a man's 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 complain 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 sinful and forbidden, when provision is made for it to fulfill the lusts thereof, Rom. 13. 14. yet there is a lawful and necessary care of the flesh, or of a man's 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, Paul doth not condemn, but approve this custom among men, that no man ever hated his own flesh, but nourisheth and cherisheth it. 6. As Christ's example in His dealing towards the Church, is a most excellent copy, to be eyed and imitated by husbands in their carriage toward their wives, and that not only in their love, but in all those other duties, flowing from love, which they owe unto them; So it doth concern both husbands and wives, to eye this pattern much, and to draw their motives and encouragements unto their mutual duties from it, as that which will much conduce to keep their hearts in a spiritual frame, even in those performances, and to prevent that carnal, worldly disposition which the misguided care of performing such duties, as the married-state of life calleth for, doth usually contract: for, as he propounded Christ's example, for a motive to, and pattern of the duty of love, ver. 25. so of those duties also, of nourishing and cherishing, which flow from it, in this verse, even as the Lord the Church. 7. A husbands care ought to extend itself not only to nourish and cherish his wife in things temporal, and which concern her body only, but also in things spiritual, and which concern her soul; and therefore he would be circumspect, lest (under pretence of eschewing all suspicion of displeasure with her, and of giving necessary tokens and evidences of his love and kindness to her, in order to his outward cherishing her) he do neither willingly neglect the care of her salvation, or by fondness or lightness incapacitate himself to do her any good in that respect: for, Christ doth nourish and cherish His Church, by taking care of, and providing mainly for, the souls and eternal state of His People; and husbands are commanded here to make Him their pattern, Even as the Lord the Church, saith he.

Vers. 30. For we are members of his body, of his flesh, and of his bones.

HE giveth here a reason why Christ doth so cherish His Church, where, instead of naming the Church expressly, which the sequel of his discourse did require, he mentioneth himself and other true Believers among the Ephesians under the pronoun we; the Church here spoken of, for whom Christ did give Himself, being only made up of such: And the reason is taken from that near and strict union, or that spiritual marriage, which is betwixt Christ and Believers, whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow, as appeareth from the words here used,, which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife, but are here, by allusion to that marriage of theirs, made use of, to set forth the spiritual marriage betwixt Christ and His Church, the tie and bond whereof is so near and strict, that as the Apostle showeth, all Believers are members of His body; yea, not only of one nature with him, which is common to them with all mankind, but also as they are new creatures, they have their original and nourishment from Him, even from His flesh and bones, in so far, as they owe the beginning, progress and accomplishment of their spiritual life, to Christ His taking on of flash, and His suffering in the flesh, and by the virtue of those His sufferings, they are quickened and fed, and so are of His flesh, and of his bones. Doct. 1. Then do we speak, and hear to our comfort and edification, these truths, which express the tender and warm care of Christ unto His Church, when we make application of them to ourselves, and by a lively faith do enter ourselves among these for whom He doth so care: for, the Apostle, having in the preceeding verse spoken of Christ's nourishing and cherishing of His Church, applieth that to himself, and other true Believers among the Ephesians, while he saith, for we are members of his body. 2. Then may we upon good grounds apply these general truths unto ourselves, when, as members of Christ's mystical body, we draw our spiritual life and nourishment from that virtue and influence which Christ hath purchased by His sufferings in the flesh: for, upon this ground, Paul doth substitute himself, and other true Believers instead of the Church, and claimeth interest in Christ's tender and warm care, whereby He doth nourish and cherish His Church, while he saith, we are members of His body, of His flesh, and of His bones. 3. There is no relation, which Christ hath taken on toward His Church, but it bindeth him to, and accordingly he will perform all those, answerable duties which men under these relations are bound to perform toward those to whom they have them: for, he giveth a reason, why He did nourish and cherish His Church as a man doth his body, and a husband ought to cherish his wife, because he had taken on the relation of an head and husband to His Church, while he saith, we are members of His body, of His flesh, and of His bones. 4. As true Believers have a twofold being, one natural, and another spiritual; so they have a twofold original, answerable to each of these: In their natural being they owe their original under God unto their parents, as being bone of their bones, and flesh of their flesh, as Eva the first woman did owe it to her husband. But as they are renewed and born over again, they owe their spiritual being, not to the will of the flesh, or the will of man, Joh. 1. 13. but to the virtue of Christ's obedience, and sufferings in His flesh, 1 Joh. 4. 9. for, he saith not, they are bone of His bones, and flesh of His flesh, as Adam saith of his wife, Gen. 2. 23. to point that she did owe her natural being unto him, as being come and made of him, but that they were of His bone and flesh, to wit, in their spiritual being, as they were renewed and members of His body; for we are members of his body, of His bone and of His flesh.

Vers. 31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

THis verse, in the literal, plain and historical sense of the words, holdeth forth the law of marriage, binding all married parties in all times, which was pronounced by Adam, Gen. 2. 24. and approved by God Himself, Matth. 19. 5. And the words taken in this sense contain the third reason, to prove the former consequence, ver. 28. that seeing wives are the bodies of their husbands, therefore they should be loved. The argument is taken from that law of marriage, expressly declaring that for this cause, to wit, because the wife is bone of his bone, and flesh of his flesh, as the cause is expressed, Gen. 2. 23, 24. which is the same in effect with the cause given, ver. 28. even because she is the body of the husband, to which this verse literally taken doth relate, or to the thirtieth verse immediately preceeding, in so far as the strict union, which is between married parties, is there alluded unto: Upon all which causes, or rather one and the same cause expressed in all those places, that law doth declare, first, That the man is to leave father and mother, to wit, not by casting off natural affection to his parents, Gen. 44. 34. or by refusing to help them in their strait, 1. Tim. 5. 4. but by loving his wife more than them, and by leaving his fathers family, if he, his wife and they cannot live all together, and by joining in a new family with his wife, Gen. 28. 5. as is further cleared by the second thing here declared, to wit, that he ought to be joined inseparably to his wife, and that both in affection, Prov. 5. 19. and cohabitation, dwelling with her, 1 Pet. 3. 7. The word in the original, doth signify such a joining, as that of two boards of timber, firmly glued together; not as if a man were to reside constantly at home: for, the Merchant, the Lawyer, and men of other employments also, must sometimes go abroad, Prov. 7. 19, 20. But his fixed dwelling should be with her, and his presence also, so far as his necessary calling shall permit, so that he is not without necessity to be absent from his own home, Prov. 5. -19. And, thirdly, this law declareth, that they two shall be one flesh; which implieth, first, a most strict union, so that they cannot be separated, (except in the case of adultery, Matth. 19.—9—and willful desertion of the one party, persisted in, after all means used to the contrary, 1 Cor. 7. 15) more than a piece of a man's body, may be cut off from the rest: And, secondly, a most intimate communion, whereby they have common goods, common friends, yea, and all things common, as if they were but one person: And thirdly, the lawful and sanctified use of the marriage-bed, allowed unto them of God, which out of the case of marriage is sinful and damnable, 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words, know, that beside their literal and historical sense, God intended that the purpose contained in them, concerning the carnal marriage of man and woman, should represent and shadow forth somewhat of Christ, and of that spiritual marriage between Christ and the Church, as appeareth from the situation of the words, immediately after ver. 30. which doth evidently speak of Christ, as is already shown; and before verse 32. where he declareth, that the purpose in hand is a mystery, and to be understood of Christ and the Church: now, the purpose here expressed, doth hold in Christ, by analogy and proportion, in so far as Christ did leave His Father, by laying aside the glory which He had with Him, Joh. 16. 28. and taking on the form of a servant, Philip. 2. 8. and did leave His mother Mary also, and her house and family, Luke 2. 49. that He might purchase a bride unto Himself, (See ver. 25. 26.) to whom He doth cleave inseparably: Rom. 8. 35. and with most tender affection, Heb. 4. 15. by virtue of which spiritual marriage, Christ and Believers become, though not one flesh, yet one spirit, 1 Cor. 6. 17. being most strictly tied together by His Spirit, and the grace of faith, from which conjunction, Believers so espoused, become fruitful in good works, and do bring forth fruit unto God, Rom. 7. 4.

From the literal sense of this verse, Learn, 1. The love of married parties ought to be very great, and second to no love else, but that which we owe to God: for, even the love we owe to parents, from whom we have our being, ought to give place unto it; A man shall leave father and mother, saith he, and be joined unto his wife. 2. It is lawful and allowed of God unto all persons of all ranks, being come to mature age, (1 Cor. 7. -36-) and especially to those who have not the gift of continency, (1 Cor. 7. 9.) to enter the married state of life, only if they marry in the Lord, 1 Cor. 7. -39. and therefore the doctrine forbidding marriage to all those who bear office in the Church, is the doctrine of devils, 1 Tim. 4. 1, 3. for, the text speaketh of all men indifferently; A man shall leave father and mother, and be joined to his wife. 3. Divine commands are always founded upon most just reasons, which would be eyed by us, that so our obedience may be more willing and cheerful, yea, a piece of reasonable service unto God, Rom. 12. 1. for, this command given here unto husbands, to cleave unto their wives, is not nakedly propounded, but with a strong reason annexed for enforcing the duty enjoined by it: For this cause, saith he, shall a man be joined unto his wife. 4. As children are not to remain always childish, but being come to age and understanding, ought to bestir themselves in providing things necessary and honest, according as the station, wherein they are placed by God, shall require; So parents ought to remit somewhat of their fatherly authority over their children, as they grow in age and understanding, not expecting nor requiring that children, now come to age, should absolutely and in all things as formerly, depend upon the counsel and direction of parents, or give themselves wholly to mind their concernments, neglecting every other thing else which may concern themselves: for, this Law, supponeth a state of childhood, wherein children are to be wholly under the authority of parents minding their concernments and at their direction, and that their coming to age, and entering the married state of life, doth give them more liberty to follow their own direction, and to do for themselves; a man shall leave father and mother, and be joined to his wife. 5. Whatever hath been the corrupt custom of men, to the contrary, Gen. 4. 19. Yet, according to the first institution of marriage, only two, one man and one woman, and not moe, either of the one sex or the other, may be lawfully married together at once: for, the law saith, a man shall be joined to his wife, not to his wives, and they two, not they three, or four, shall be one flesh.

From the mystical application of the words, and of the purpose comprehended in them, Learn, 1. So great a depth is Scripture, that in some parcels thereof, which do appear most plain and easy to be understood, many dark and hid mysteries do lie undiscovered: for, under this plain history of the marriage of our first parents, that great mystery of the spiritual conjunction of Christ and His Church, was also held forth, as the Apostle doth here make clear; For this cause shall a man leave father and mother. See further to this purpose, upon Gal. 4. ver. 24. doct. 1, 2. Doct. 2. So holy and honorable is the ordinance of marriage in itself, and so highly ought it to be esteemed of by us, that God maketh use of it to shadow forth that blessed union and most holy communion which is betwixt Christ and His Church: for, what was spoken historically of marriage, is here applied mystically to Christ; For this cause shall a man leave, &c. 3. As the Church of true Believers, is the Bride, the Lambs wife, espoused already to Christ; So never any man did more to purchase a Bride to himself, than Christ hath done for His. He laid aside the glory which He had with the Father, and became of no reputation, as was mystically foretold in this history of the first marriage; A man shall leave his father and mother. 4. The great travel and trouble which Christ was put to for purchasing a Bride unto Himself, doth not make Him regard her the less now when He hath her: for, He doth inseparably cleave unto her, with most ardent and exemplary affection, as was also mystically foretold; And shall be joined to his wife.

Vers. 32. This is a great mystery: but I speak concerning Christ and the Church.

THe Apostle concludeth this purpose concerning the spiritual conjunction of Christ and His Church, here made use of to illustrate that near conjunction betwixt husband and wife, with an observable acclamation, that it is a great mystery: which word, as it is usually taken in Scripture, doth signify a thing secret, not obvious to every understanding; and hid, either in itself, or in its cause and reason, whether it be held out in plain terms, or under the veil of some external sign or figure to represent it. See 1 Tim. 3. 16. Eph. 3. 3. 1 Cor. 15. 51. Rom. 11. 25. 2 Thess. 2. 7. And lest, by reason of his speaking all along of the bodily marriage betwixt husband and wife, any had so far mistaken him, as to think he called that a mystery, therefore he explaineth himself, by showing he was to be understood, not of the bodily marriage, but of the spiritual, or that strict union or conjunction which is betwixt Christ and His Church. Now he calleth this union a great mystery, because it is a thing hid in itself, before it be revealed, 1 Cor. 2. 7, 8. yea, and after, it remaineth unsearchable by the light of reason, how Christ, now glorified in heaven, can be one with us on earth, and can only be acknowledged by faith, Heb. 11. 1. Beside, the bonds of this blessed union and conjunction, are not natural or bodily, but spiritual, even the Spirit of Christ, Eph. 2. 18. and the grace of faith, Eph. 3. 17. and therefore, though the conjunction, following upon these bonds, be real, (Joh. 17. 21.) operative, (Joh. 15. 5.) and indissoluble, Joh. 10. 28, 29. yet the way of it, is wholly spiritual and heavenly: and consequently not so much to be searched into by reason, what, or how it is, as to be believed that it is, and improved for attaining and finding in ourselves those blessed effects, which do attend it where it is. Doct. 1. That Papists have not ground from this place to make marriage a Sacrament properly so called, is clear from the Apostle's own commentary, whereby he showeth by the mystery here spoken of, he doth not understand the bodily marriage, but the spiritual: beside, that the word mystery, as we show, in the use of Scripture, doth signify a sacred secret, not obvious to ordinary capacity, and therefore every mystery is not a Sacrament, (See 2 Thess. 2. 7. Rom. 11. 25.) This is a great mystery: but I speak concerning Christ and the Church. 2. The more a man doth attain to know of this mystery of the mystical union and conjunction which is betwixt Christ and His Church, the more he will be ravished with admiration at the unsearchable deepness and profundity of it, so far will he be from thinking himself able sufficiently to comprehend it: for, even Paul, who saw as far in this mystery as any other, Eph. 3. 4. doth stand, admire and cry, This is a great mystery. 3. As Ministers are bound to set forth to the Lord's People that most near and blessed union betwixt Christ and believing souls, and to press upon them the study of the knowledge of it; So, both Pastors and People have need of much sobriety of spirit in diving into this subject, not trusting to the quickness of their own wit, nor judging of it by natural reason, but resting upon what God hath revealed and made known concerning it, and choosing rather to remain ignorant where he hath not revealed, than curiously to search and pry further than is revealed: for, Paul, while he is instructing them in this subject, seeth it necessary to mind them of the profoundnesse of it; this is a great mystery. 4. As we are ready through ignorance, or inadvertence, to mistake the right meaning and sense of Scripture; So the Spirit of God, speaking in Scripture, hath carefully guarded against all such mistakes, while he doth clear the right and genuine sense of a doubt some and dark Scripture, by Scripture itself, either in the same place, or another: for, so doth Paul here, while, to obviate a possible mistake, he saith, But I speak concerning Christ and the Church.

Vers. 33. Nevertheless, let everyone of you in particular, so love his wife, even as himself, and the wife see that she reverence her husband.

HE doth here, by way of diversion from dipping further at this time in that spiritual conjunction of Christ and His Church, exhort both husband and wife, to learn from that forementioned law of marriage a short sum of their respective duties: and, first, that every husband, without exception, or admitting any excuse, would love his wife as himself, that is, seeing she is a piece of himself, as ver. 28. otherwise if the particle as, were only a note of similitude, comparing different things, and making a man's love unto himself the rule of his love unto his wife, Then every man's neighbors should be equally loved with his wife; for, every man is to love his neighbor as himself in that sense, Gal. 5. 14. And, secondly, he enjoineth the wife, that she reverence, or as the word signifieth, from love do fear her husband: the meaning whereof is, that she inwardly acknowledge that degree of honor which God hath put upon him, 1 Cor. 11. 3. and give evident testimony of her inward esteem, in words, 1 Pet. 3. 6. actions, and whole carriage, and especially in her loathsomeness to offend him, 1 Pet. 3. 2. Doct. 1. Though there be some latent mysteries intended by the Spirit of God, to be set forth by some plain histories, recorded in Scripture, besides their historical and literal sense; yet we are not, upon that pretence, to turn the whole Scripture into an allegory, as if no more were intended in those Scriptures by the Spirit of God, but only to set forth the spiritual mystery; We ought to look upon the historical and literal sense of them also, and mainly, and make such use of them as being so taken, they will afford: for, Paul, having shown the mystical and allegorical use of Adam's words, doth divert from that consideration of them, and pointeth forth what the plain history doth teach concerning the duties of husband and wife; Nevertheless, saith he, Let everyone 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 everyone of you so love his wife, &c. 3. Then do people receive and hear with profit these exhortations which are spoken unto all in general, 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 indefinitely unto all, ver. 25. he doth here make particular application of it unto everyone; Nevertheless, let everyone of you in particular, so love his wife. 4. As married parties are ready to forget their mutual duties, yea, and to sport at such doctrine, which doth press and enjoin 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 everyone love his wife; and the wife see that she reverence. 5. As we would labor 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 ineffectual, 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 everyone of you so love his wife, as himself. 6. Then, and only then is the duty of subjection and obedience of inferiors toward their superiors, 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.

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 enjoineth 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 enjoined, is as comprehensive, as that honor enjoined 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 implieth, first, inward reverence, or acknowledgement of that eminency, in which God hath placed parents above their children, joined with fear, Lev. 19. 3. and love, 1 Tim. 5. -4- to be testified, as by other outward signs, 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 lawful 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 thankfulness, so as that they help parents, when their necessity requireth, 1 Tim. 5. 4. and bear with, and cover their infirmities, Gen. 9. 22, 23. Prov. 23. 22. Now, this duty of obedience in children, is first explained from the manner, motive, and rule of it, while he saith in the Lord. See this phrase explained upon chap. 5. ver. 22. Secondly, it is urged by two arguments, the first whereof, is in this verse, and taken from the equity and righteousness which is in it, even that children should do all the forementioned duties unto their parents, to whom under God they owe their very being: The Laws of all Nations, even of the most barbarous, do enjoin it; an • all creatures, who have life and sense, are carried in some measure by a kind of instinct unto it. Hence Learn, 1. The great and main duty, which a child, as a child, ought to learn, and so to learn as to practice, is to obey his parents, even to receive their instructions, and execute their lawful commands; this being a duty, which of any other, proud and rebellious nature is most averse from, and yet such as nature itself doth plead for its equity: so, that whatever children be otherwise for beauty, for strength, for quickness, wisdom, activity, learning, preferment or honor; yet this being inlacking, they fight against the very law and light of nature, and so are a reproach to their parents, Prov. 19. 26. and do accelerate the judgment of God upon themselves, 1 Sam. 2. 25. for, though the obedience here enjoined, doth draw with it all those other duties, which children owe to their parents, as was shown in the exposition; yet, it doth, in the first place, signify a submissive hearkening unto, and obeying of their lawful commands, as the word in the Original doth imply, which he doth mainly press upon children; Children obey your parents. 2. This duty of obedience to parents, belongeth unto all children whatsoever, so that neither age, sex, place, honor, or condition, do exempt them wholly from it, 1 King. 2. 19. for, he speaketh indefinitely unto all children, and of both sexes; Children obey your parents. 3. Children are bound to obey not only one, but both their parents, the mother as well as the father: yea, the holy Ghost doth expressly provide for the mother, giving her the precedency, Lev. 19. 3. because, her sex being weaker, she is the more subject to be despised: for, he useth a word common to both father and mother, while he saith, Children obey your parents. 4. It is not sufficient that children obey their parents, either from a natural instinct or fear of their displeasure, or hope of great things to be received from them and enjoyed by them; but their obedience must flow from conscience of duty towards God, who doth enjo 〈…〉 it, and be regulated by, and subordinated to, that obedience, which they owe to Him; otherwise their obedience is only heathenish and natural, but not Christian: for, he commandeth, Children, obey your parents in the Lord. 5. The nature of man, is, since the fall, become so perverse and backward, that there is need of a spur of earnest exhortation, enforced with strong and evident reason, to stir us up, even to those duties which are written in broadest letters upon every man's heart by nature: for, the Apostle seeth it necessary, not only to exhort unto this duty of obedience to parents, but also to enforce his exhortation by arguments; For this is right, saith he. 6. The first and chief motive, which ought to set us on work to any duty, is not so much the advantage, which may redound to us by the practice of it, as the equity and righteousness which is in the thing itself, as being commanded by God, and well pleasing in His sight: for, he enforceth obedience to parents, from the equity of it, before he mention (ver. 3.) the profit, which should accresce unto children by it; For, this is right, saith he.

Vers. 2. Honor thy father and mother, (which is the first commandment with promise.)

THe Apostle (passing-by all other reasons to prove the equity of the former injunction) doth pitch upon one, to wit, the Law of God enjoining this duty in the fifth Command. The scope of which Command, is, to prescribe all those duties which inferiors owe to their superiors, and, by consequence, which superiors owe to their inferiors; where all superiors are expressed by the name of father and mother, because the authority of parents is most natural, and the yoke of it most easily comported with; and therefore all other authority goeth under the name of that, to render it less invidious to those who are to be subject unto it. And the duty enjoined to inferiors, is their giving honor to superiors, which implieth (as was shown, ver. 1.) reverence, obedience and gratitude. Now, this command is described from its precedency, as being the first and most weighty command in all the second table; and from the manner of propounding it, not nakedly, but with a special promise of a particular mercy subjoined to this command in particular, and expressed, ver. 3. which cannot be said of any other command: for, the promise annexed to the second, is a general promise of mercy, made to such as keep all the commands. Hence Learn, 1. Whatever God hath commanded in His Word, is most righteous, equitable and just: for, he proveth that it is right for children to obey their parents, because the Law of God enjoineth honor thy father and mother. 2. Though the Law of Ceremonies, given by Moses, doth not oblige Christians, (Christ, the substance of those shadows, being come, Col. 2. 17.) nor yet the judicial Law, which was given to the Jewish Commonwealth, and to stand and fall with it, Numb. 36. 6, 7. yet, the moral Law, or the Law of the ten Commandments, as being never yet repealed by God, doth stand in force, and is binding unto Christians: for, Paul doth urge this duty of obedience unto parents upon children, because the moral Law enjoineth it; Honor thy father and mother, which is the first commandment with promise. 3. So far is God from abolishing different ranks, degrees and states among men, that He taketh special care to have those, and public order in those inviolably preserved, while He not only enjoineth the respective duties of superiors and inferiors, but also giveth them the first and chief place among all those other duties which man doth owe to man: for, saith he, honor thy father and mother, by whom, as we show, are meaned all lawful superiors; and he addeth, which is the first commandment, to wit, in the second table. 4. Though God, as absolute Lord, might enjoin us obedience to His commands without giving any promise of a reward; yet, so backward are we to our duty, and so merciful is God, that, to overcome our backward unwillingness, He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience: for, here is a commandment with promise.

Vers. 3. That it may be well with thee, and thou mayest live long on the earth.

HEre he showeth what that promise is, and thereby giveth a second argument to enforce the duty of obedience upon children unto parents, taken from the profit and advantage which should redound unto them by it: for, the Lord doth here expressly promise prosperity, and long life to all such as make conscience of this duty. For understanding of which promise, know, that though it was to be understood, even in the most plain and obvious sense of the words, as it was held forth to the ancient Church, to whom God used to promise and bestow things carnal and earthly, as an earnest and shadow of things heavenly, 1 Cor. 10. 11. Yet, even then there was a tacit condition implied, to wit, in so far as the thing promised should serve for God's glory, 2 Chron. 35. 24. and the good of those to whom the promise was made, 1 King. 14. 13. But, now under the New Testament, though this promise, even in the letter be doubtless fulfilled unto many; Yet, it is chiefly to be understood in a spiritual sense, in so far as the godly obedient child, whether he live long or short, doth always live well, because he liveth in God's favor, Psal. 63. 3. and cometh to a full and ripe age, as having reached the prize and mark, for attaining whereof, life is given, even the salvation of the soul, Isa. 65. 20. Hence Learn, 1. Though our first and chief motive unto duty, ought to be the equity and righteousness which is in the thing itself, as being commanded by God; Yet we may eye the promised reward, whether temporal or eternal, as a secondary motive and encouragement, providing it be not looked at as a thing to be merited by our obedience, Luk. 17. 10. for, as (ver. 1.) he enforced this duty of obedience from the equity of it, in the first place; So here, from the advantage which should redound unto children by it, in the second place; That it may be well with thee. 2. So merciful is God to man, that He hath enjoined only those things as equitably righteous and conducing to His own glory, which tend also, and no less to our own profit and advantage, so that we need not to separate our own well-being from His glory, but are always to seek the former as a mean of, and in subordination to, the latter: for, the Apostle showeth, that this duty of obedience in children, as it tendeth to glorify God in the first place, it being a doing of what is right according to His command; So it tendeth to the advantage of children in the next: That it may be well with thee, 3. To live well and long upon the earth, is in itself not to be despised or under-valued, in so far as though the godly man, the longer he liveth, he is the longer keeped out of heaven, yet he findeth the moe proofs and experiences of God's goodness here on earth, 1 Joh. 3. 13. and hath the larger opportunity of a fair seed-time of glorifying God here; and, consequently, shall of free grace reap a more plentiful harvest of comfort at death, and of glory hereafter, 2 Cor. 9. 6. for, he promiseth this as a blessing to the obedient child, that it may be well with thee, and thou mayest live long upon the earth: which (as we show) is accomplished sometimes in the very letter. 4. Then do we rightly apply unto ourselves, under the New Testament, those things which were spoken to the Jews under the Old, when, passing-by what was in such things typical, or astricted to the infant-state of the Church which then was, we look upon what was substantial, moral, or of common equity as belonging unto us yet: for, so much doth the Apostle teach, while, citing the promise annexed to the fifth command, he saith only, that thou mayest live long upon the earth, and omitteth the last clause of that promise, to wit, which the Lord thy God giveth thee, Exod. 20. 12. whereby that promise was in a peculiar manner astricted to the Jews, and to the land of Canaan, which He did give them to inherit. 5. The best way to thrive, even in things worldly, and to attain prosperity, health, wealth and length of days, so far, at least, as shall serve for God's glory and our own good, is, to live a godly life, by taking heed thereto according to God's Word and especially by giving due reverence and obedience to our natural parents, and consequently to all our lawful superiors, because of the Command of God: for, unto the Command, ver. 2. Honor thy father and mother, this promise is subjoined, that it may be well with thee, and thou mayest live long upon the earth.

Verse 4. And ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

HE doth here, in a word, set forth the duty of parents: And because they are apt to abuse their parental authority, and chiefly the fathers, therefore he enjoineth to them, and by consequence to the mothers, to beware of provoking their children to wrath, or of imbittering their spirits; which is done, either by denying them that which is their due, in food, r • iment or means of education, Lam. 4. 3. or, by commanding things in themselves unjust, 1 Sam. 20.—31. or, by unjust and rigorous commands about things in their own nature indifferent, 1 Sam. 14. 29. or inveighing with bitter words against them, chiefly when there is no cause, 1 Sam. 20. 30. and lastly, by beating them, either unjustly, when there is no fault, 1 Sam. 20. 33. or immoderately, unseasonably or basely, when there is a fault. Next, he doth guard them against the other extremity of too much indulgence to their children, while he exhorts them, first, to bring them up; or, as it is in the original, to nourish them, which comprehendeth not only their giving unto them present maintenance from the womb, Gen. 21. 7. but also their providing for them against the future, 2 Cor. 12. 14. and training them up in any lawful employment, whereby they may be able under God to sustain themselves and theirs, Gen. 4. 2. And secondly, to join nurture and admonition with their education: by the former whereof, is meaned the timeous, seasonable and compassionate correction of children which parents are bound to dispense, Prov. 13. 24. and by the latter is meaned the information of their judgment, how they ought to carry themselves towards God in things religious, Gen. 18. 19. and how towards man in righteousness, civility and good manners, which is also a great piece of the duty of parents towards children, Prov. 31. 1, 8, 9. And lastly, he addeth, that their education must be in the admonition of the Lord Christ, that is, such as becometh Christians, and by which young ones are instructed chiefly in the knowledge of God's Word, of Jesus Christ, and of the way of salvation held forth by Him. Hence Learn, 1. Such is the prevalency and interest of sin in the soul of man now fallen, that in some it wholly extinguisheth, or much weakeneth the most intense of our natural affections, and maketh them run in a channel quite contrary unto what they ought: for, the Apostle supponeth, that even natural affection in some parents to their own children will be so far weakened, as by their unnatural carriage to provoke and embitter them, 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 real 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 sinful anger; yea, such is the corruption of some children, that they can bear less 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 extreme of any sin unto the other, from prodigality to sinful parcimony, from rigiditie to too much lenity; So the servants of Christ, while they are dissuading 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, endeavoring by all means 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 satisfi • their own rage and passion, but to go about it with a composed mind, as a piece of service enjoined by God, aiming mainly at the amendment of the faulty child, and, in order hereto, joining instruction and admonition with correction; yea, and seeking the blessing of Christ to accompany it: for, the Apostle will have nurture and admonition joined 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 cometh 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 apprentices, 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 temporal 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 enjoined to be given by servants unto those, as it is largely taken, doth consist in a cheerful executing of all their lawful commands, Matth. 8. 9. even though the thing commanded be laborious, painful, 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 alleging 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 solicitous and earnest care, and indefatigable diligence in following their masters affairs to his greatest advantage, (Gen. 31. 38, 39.) joined 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 laziness. See working with fear and trembling taken in this sense, Phil. 2. -12. Secondly, their obedience must be with singleness of heart, which is opposed to a double heart, hypocrisy and deceit; and it implieth that faithfulness, which ought to be in servants towards their masters, as minding and intending from their very heart the thriving and success 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 spiritual freedom from sin, Satan, and God's 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, enjoining them civil subjection, though they were now converted and partakers of that spiritual 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 practice, is to be obedient to their masters; and, in a word, faithfully and diligently and according to their masters own lawful 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 business, 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 press 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 indefinitely 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 indefinitely 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 temporal 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 anything, except we do it in that manner wherein it is commanded: and particularly, servants must not only yield obedience to their masters, and do them service; but they must do it in such manner as it ought to be done: and in special, their obedience and service must be qualified, as the Apostle hath expressed, even with fear and trembling, singleness of heart, &c. See the exposition of this, and the two following verses. 9. A proud heart, evidencing itself in a saucy, malapert, awe-less 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 several 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 singleness of heart. 11. A servant can never discharge his duty with that sincerity and tenderness, 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 yield himself obedient to his master in Christ, and so far as obedience to him doth not cross that obedience which he oweth to Christ: for, he biddeth them be