Exposition of Colossians
[Use.] This I note to show the vanity of some phantasticke spirits, who brag much of illumination of the Spirit, and depend on their revelations, beside the written word of God, thou must know, whosoueuer thou art, that thy revelation besides the written word of God, is not the teaching of Christ, nor suggested by his spirit, but by the spirit of error, even of the Devil, and the word and doctrine of Christ, is the doctrine, either expressed, or agreeable to the written word of God.
It is worth our marking, that the Apostle calls his preaching, the ministration of the Spirit, 2. Cor. 3.8. to teach us, that the word and Spirit ever go together, the Spirit shineth in the word, and the word is powerful by the Spirit, and we must be taught of God, but it must be by the word, and therefore deceive not thyself by any new vision or revelation, besides the written word of God.
Mark we further, the Apostle exhorts that the word of God should be as one dwelling with us under the same roof, as familiar to us, as a home-dweller.
Hence ariseth this duty.
[Doctr. 3] That the word of God must not only be known to us abroad, as one that we meet sometimes in public, but as one of our own house; we must be as well acquainted with the word of God, as with one that doth dwell, and converse with us every day, and lodge with us every night, that as we know one with whom we are familiarly acquainted, not only by face, and can call him by his name, but we know him inwardly, and we are acquainted with his nature and disposition, and with the very purpose of his heart, so we must be acquainted with the word of God.
Not only knowing the face and sentence of the Scripture, but the inward purpose and meaning of the holy Ghost in it, especially in the plain places of it, and such as contain things needful to be known to salvation, Pro. 7.3. Solomon exhorts us to bind the instructions of wisdom and her commandments, upon our fingers, and write them upon the table of our hearts, to have them even at our fingers ends, and verse 4. say unto wisdom, thou art my sister, and call understanding thy kinswoman, be as familiar with the wisdom of God revealed in his word, as with thine own sister, 2. Tim. 3.15. Paul saith, Timothy knew the holy scriptures of a child, and therefore doubtless they were very familiar to him.
And must the word of God be thus familiar to us, even [Use. 1] as one of our own house. How injuriously then deal the Papists in not suffering their people to have an insight into it? they say, the people are not without special license to look into the word of God, but they must receive all things from their teachers on their bare words, not reasoning or asking any question more then the horse asketh his rider why he turns him this way or that way, but simply obeying.
Now what is this, but directly to cross and contradict the spirit of God? but they object [Object.] the reading of the Scripture by the common people, is many times hurtful, they pervert it, and thence come errors and dangerous opinions? a poor silly shift.
Some thorough their own corruption abuse the reading of the Scripture, [Answ.] shall we therefore take away the right use of it? the word preached, by man's corruption, to some is an occasion of deeper damnation, shall we therefore condemn or take away the preaching of the word?
That is a deceitful kind of reasoning.
[Use. 2] Let us further apply the duty to our selves, is it so, that the word of God must be as familiar to us, as one of our own house? then thousands in the world, come within compass of just reproof, are there not thousands to whom the word of God, is as a stranger? they know no more the voice annd face of it, then of any they never saw before, they are ignorant not only of the sentences of Scripture, but even of the examples of it, which of all things are most easy, yea, of the principal and fundamental points taught in each book, a fault that cannot sufficiently be taxed especially in these days, and let ignorant persons take knowledge of it, and learn to reform it, and never rest thou till thou be familiarly acquainted with the word of God, and to that end be diligent in hearing, reading and meditating in the word of God, and join thereunto conference and prayer, content not thyself to meet with the word in public, but be acquainted with it at home, turn over the leaves of the book of God in thine own house, yea, take away sometime from the works of thy calling to bestow in reading of the Scripture.
[Object.] I cannot read.
[Answ.] Then get others that can, to read to thee, and with greater diligence attend to it.
And to stir thee up to this duty, consider only these two things.
First, there is no true comfort to be found in anything in time of trouble, but in the word of God, Psalm the 119. and 50. David saith. it was his comfort in trouble, if men in trouble be not able to comfort themselves out of the word of God, either they wring their hands, tear their hair and despair, or else they do use some unlawful means, for indeed if men know not God in his word, they know not his mercy, truth, love, and goodness, and what comfort can they then find in their troubles?
Again, consider that prayer brings a feeling, and the sacraments a confirming only of that comfort thou hast in the word, if thou have no comfort in the word prayer brings no feeling, nor the sacraments a confirmation, of anything but judgment and damnation, yea, know it for a truth, the Apostle hath said it, Rom. the 2. & 16. thou shalt one day be judged by the word, and if the word of Christ acquit thee, Christ will acquit thee, and if his word condemn thee, certainly thou shalt never be saved,
And therefore think on these things, if thou desire to find comfort in thy trouble, if thou wouldest have prayer bring feeling, and the sacraments a confirming of comfort to thee, and if thou wouldest stand before the judgment seat of Christ, at his coming, with comfort, then make the word of God thy friend and familiar.
True friends will draw near to comfort us in distress, when strangers will fly from us, and if the word be a stranger to thee, and thou to it, what shall be able to comfort thee? surely nothing, and therefore never rest till thou be familiarly acquainted with the word of God, post it not from thee to scholars and Divines, no, no, if thou look for comfort in life, in death, in the day of judgment: labor thou in plentiful measure to be acquainted with the word of God.
And touching the measure of the word that ought to be familiar to us expressed in the word (plenteously) only note we thus much, our Apostle saith not, let the word of Christ dwell fully or wholly, neither yet let a such a portion, such a quantity or measure of the word dwell with you, and no more, but he speaks indefinitely, and saith, let the word of Christ dwell in you plenteously, be familiarly acquainted with a plenteous measure of the word of Christ not expressing how much.
Heereby teaching us.
The next thing that comes to be considered, is the manner how we are to be familiarly acquainted with a plenteous measure of the word of God, namely in (all wisdom) (that is) so as in true wisdom, we both understand it, and use it.
[Doctr. 5] Where first note we.
That we may come to understand the word of God, even truly and wisely to understand it, else this exhortation of the Apostle had been vain.
Indeed the word being a lantern to our feet, and a light unto our paths, Psalm 119.105. and speaking to us as to children, Hebr. 12.5, that is easily plainly and familiarly, we may doubtless come to the understanding of it, yea, the simplest man or woman may come to be instructed out of the word of God in all points of faith and manners needful to be known to his or her own salvation Psame 19.7. the testimonies of the Lord is sure, and giveth wisdom unto the simple, & Psal. 119, 130 the entrance into thy words, showeth light, & gives understanding to the simple, for howsoever it cannot be denied, but
The Papists lay an hardness and obscurity on the Scripture, and hold that the Scripture, in what language soever, [Use.] is obscure and hard to be understood, not only of the unlearned, but of the learned also, and that they know not when they have the right understanding of it, which indeed is a most injurious, and an unthankfull conceit towards God himself, hath the Lord given us his written word, wrapped up in such clouds of obscurity, and such doubtful speech, as it is not possible to know when we have the true sense of it? no, no, there is no such matter and it is a most wicked thing so to imagine, it had been far better then, that no Scripture had been written at all.
There is no doubt, but the Lord purposing to reveal his will to man by the Scripture, hath caused them to be written in such sort, as man may without any just cause of doubting understand them aright, at least so much of them as is needful to be known to salvation, that being the very end on God's part, in writing of them as appears plainly, John. 20.31.
These things are written that ye might believe, that Jesus is the Christ the SON of GOD, and that in believing ye might have life.
Now the duty which these words (in all wisdom) do charge upon us, is this. [Doctr. 6]
We must look that our familiar acquaintance with a plentiful measure of the word, be in true and sound wisdom, we must be wise both in the understanding and use of the word, if we be able to carry in mind, and remember many sentences or examples of Scripture, which we have heard or read, & they are familiar unto us, we must look that we wisely understand them, and wisely use them.
And if you ask me wherein stands that wise understanding, [Quest.] and wise use of the sentences of Scripture, and the things we are able to remember out of the word •
I answer, [Answ.] in two things.
First in a right understanding of them.
And secondly, in a right use of them.
As a man is said to be wise and well seen in any art, when he is able not only to repeare the rules of that art, but he doeth rightly understand them, and can make a right use of them, so we are wise in the understanding, and wife in the use of the sentences, examples, and rules of Scripture, that are familiar to us, when we rightly conceive them, and rightly apply them, when we understand them according to the true meaning of the Holy Ghost, and when we make a right and good use of them, and are bettered by them, and especially in two respects.
First, when we thereby inform and build up our selves in things most important, and of greatest weight concerning us, as we are Christians, as in faith, the fear of God, love to God and men, and true comfort both in life and death, and to that end make choice, and spend most time in the study of such places, and sentences of Scripture, as serve most to that purpose.
And secondly, when we thereby inform our selves in things and duties that most concern us and our particular callings.
The reason and ground of this duty is, because howsoever the word be in it self, the will and wisdom of God revealed, yet to us it is not so, being by us misvnderstood, or used amiss, that is only the good and profitable word of God to us, that is of us rightly understood, and rightly used, especially so used, as that thereby were inform our selves in things most important, and in duties that most concern us in particular, and therefore we must be wise in understanding the word aright, and in using it aright, especially to inform us both in things that concern our eternal good, and to make us wise to salvation. 2. Timoth. 3.15. and to inform us in our particular and personal duties, 2. Timoth. 2. we find that the Apostle having exhorted Timothy to be constant in undergoing the labors of his ministry, and in bearing the troubles and afflictions attending on it, verse the seventh, he saith, consider what I say, and the Lord give thee understanding in all things, as if he had said, hear not these things without consideration, understand me aright, and the Lord give thee, that thou mayest both rightly understand, and make a right use of the things I have now spoken, that concern thee for thine own good, in thy place and calling, 1. Timoth. 1.1.4. Paul bids Timothy command some that they give not heed to Genealogies, which saith he are endless, and breed rather questions then godly edifying, which is by faith.
Teaching us plainly, that when we look into the book of God, we are to make a difference of things, and not to spend much time and study in things of less importance, but rather to labor that we may wisely understand, and make use of things that tend to our edification and comfort, and so to be wise in the right understanding and use of the word, being familiar to us, as we may be bettered by it in things most weighty, and such as concern us in particular.
Now this duty rightly conceived, serves to check and [Use 1] reprove sundry sorts of men in the world, as namely, all such as abuse the words and sayings of holy Scripture, to make themselves and others merry, such as make jests of Scripture phrase, such as adulterate and make merchandize of the word of God, 2. Corinth 2, 17. thereby seeking their own advancement in the world, and their own gain, such as turn it to Allegories, or such as pervert and wrest it for the maintenance of any error, and of that sort there be thousands in the world: in reproof of these I will not stand, but consider we this duty, as it may with more profit concern our selves; and if we duly consider it, we shall find there be two sorts of men that are thereby justly to be taxed.
First, some there be that are acquainted with many places of Scripture, they can be plentiful in quotation, and in citing of them, but it is, either for their own delight, in some curious question, tending rather to strife then to edification, or for the holding of some false conceit of their own, as that there is an absolute perfection of holiness in time of this life, that the Sabbath is ceremonial, or such like.
Again, some there be, and those are more common, that are very expert in the duties of other men, and when they hear or read of them, they can say, there is a good lesson for such a one, but as for the things that concern themselves, either for the information of their judgments or for the good ordering of their lives, they have little or no care to be acquainted with them.
Is this to be wise in the understanding and use of the word? no, no, if the word were familiar to thee in true wisdom, thou wouldest rather inform thyself in those things that most concern thyself, and thine own place and calling, then in the duties of others, yea thou wouldst [Use 2] esteem those the best sermons wherein thou art most effually taught such things, and therefore remember this duty, thou must be wise in the understanding and use of the word, so as thou mayst be bettered by it in things most important, and such as most concern thee in particular.
Now here happily some may say.
I desire to be wise in the understanding and use of the word, even to be bettered by it in things most weighty, and concerning myself in particular, but how shall I come to that true wisdom? [Quest.]
I answer thee, the means to come to it, are especially these.
First, thou must bring with thee to the reading or hearing of the word the fear of God, for to them that fear him will the Lord reveal his secret, and his covenant, to give them understanding, Psalm 25.14. the [ 1] fear of God is the beginning of wisdom, Proverbs 9.10.
Secondly, thou must bring with thee an humble mind [ 2] laying aside all conceit of thine own wit, be it never so great; for if thou trust to thine own wit, thou wilt then seek to thrust a sense and meaning on the Scripture, and not suffer thy mind and judgment to be informed by it, Psalm. 119.130. The entrance into thy words showeth light, and giveth understanding to the simple, that is, not to such as have no wit, nor discretion at all, but such as are lowly in their own eyes, and abase the pride of their own wit, to the wisdom of God's Spirit, and thou must ever make one place of Scripture agree with another, for there is a sweet consent of Scripture with Scripture; therefore read not one sentence alone, but the whole context and compare the like places with it.
The last and chief means, is prayer to the Lord, that [ 3] he would open the eyes of thy mind, and give thee the Spirit of wisdom. David a man according to God's own heart prayed at least 10. Psalm. 119. for the teaching of God in the understanding of his Law, much more ought we to do so.
And if thou be careful to use these means then no doubt, thou shalt be wise in the understanding and use of the word, and be bettered by it in things that concern thy good in this life, and forever in the life to come.
And to stir thee up to the practice of this duty, know thus much.
There is no comfort (as we heard) in-time of trouble but in the word. Now the word of comfort, the sentences of Scripture full of sweet comfort, which thou art able to repeat, is no comfort to thee, unless thou be wise in the understanding and use of it, for as one saith well, the word of God foolishly understood, is not the word of God to him that so understands it, and therefore bring thou to the hearing, or reading of the word of God, true fear of God in thine heart, lay aside all proud conceit of thine own wit; be careful to make one place of Scripture agree with another, and have recourse to God by prayer, that he would open thy understanding and wit, and then doubtless thou shalt have the word of God familiar to thee in true and sound wisdom, and then shalt thou wisely understand it, and make true use of it.
Come we to the use of the words, dwelling with us plenteously, here urged by the Apostle in these words (teaching and admonishing your own selves.)
(Teaching) that is, instructing, or informing the mind in knowledge, (admonishing) that is, reproving for that which is amiss in life and conversation, (your own selves) the word may be expounded one another mutually, and so the meaning is briefly this,
The point hence offered is this.
[Doctr. 7] It is not the Ministers office alone to teach and admonish, though his especially, and in peculiar sort it belong to him; but its the duty of all that profess Christ, they are to teach and admonish one another, as occasion is offered.
Hebrews 5.12. The author of that Epistle saith, for the time, they ought to have been teachers. 1 Thes. 5.14. Admonish them that are unruly. If we read, John • . from verse 35. to 45. we shall find many examples of this kind; John taught Andrew, and another of his Disciples: Andrew instructed Peter; likewise Jesus, Philip; and Philip, Nathaniel. And so it is clear, that we ought to teach and admonish one another; yea, private persons may sometimes instruct teachers in some things in private: examples we have, Act. 18.26. Poor Aquila and Priscilla instructed eloquent Apollos: the text saith, Whom when Aquila and Priscilla had heard they took him unto them, and expounded unto him the way of God more perfectly, we see then our duty. Now this duty is little thought on, or practiced.
Where is almost that man or woman that hath care [Use 1] to teach, or admonish their brethren, as occasion is offered, the most have no care to teach or admonish them, that be under their charge, much less others: well this is our duty, and learn we to make conscience of it.
Again, is this a duty of private persons, to teach and [Use 2] admonish one another? Certainly then, when this duty is performed to thee by a private person, thou art to profit by it, say not thou as commonly profane persons use to say, when thou art justly admonished of some sin by a private person, who made him a teacher? And what have you to do to control me? Do not so put a stumbling block in thine own way; know that a private person admonishing, and reproving thee for sin, justly, and in the spirit of meekness, he is called to it, and it is God that in him reproves thee, and it is thy duty to suffer thyself to be admonished by him, as from the mouth of God, and therefore do not lightly regard his admonition, but labor to profit by it, as thou wilt one day answer the contempt of it, before him that shall judge both the quick and the dead. When God calls by any means, do not thou stubbornly disobey, and cast away thine own soul.
Come we to the particulars here expressed, wherein we are to teach and admonish one another, (namely) by Psalms, and Hymns, and Spiritual songs, together with the manner, how we are to use them, as that (for the general) they are to be song, and for the special manner, with grace in our hearts to the Lord.
Touching the difference of these three, Psalms, and Hymns, and Spiritual songs, not to trouble you with variety of opinions, this is the most received distinction of them.
That by Psalms, we are to understand holy songs in general of what argument soever written, whether peccatorie, and containing matter of petition to God for good things, or deprecatory, containing matter of petition, for turning away of evil things, or Consolatory, containing matter of comfort, or whatsoever, which were wont to be sung to God, and sounded out as well with instrument, as with voice.
And by Hymns are meant, special songs of praise to God, thanksgivings to God for benefits received.
And by Spiritual songs are signified, certain special hymns containing the praises of God for his noble acts, for his great and wonderful works, which were wont to be song only with the voice; and such were the songs of Moses, Exod. 15. of Deborah, and Barack, Judge. 5. and diverse such there be in the Book of Psalms, which are therefore called songs, and not Psalms. The Apostle adds (Spiritual) thereby understanding such songs, as proceed from the Spirit, and are framed by the Spirit, as (namely) such as are, either already recorded in the word, or composed according to the word, containing spiritual and heavenly matter. (Singing) what that is we know, uttering them with a loud tuned, and artificial voice (with a grace in your hearts) (that is) with understanding and feeling hearts, 1 Cor. 14.15. saith the Apostle, I will sing with the spirit, but I will sing with the understanding also, with minds understanding what is sung, and with hearts full of heavenly joy, stirred up and affected according to the matter that is sung (to the Lord) that is, to the praise and glory of God, therein yielding obdience to God, and with acknowledgement of all praise, honor, and glory to be due to him.
Thus then conceive we the Apostles meaning, as if he had said,
Now first, we are here to mark that the Apostle, unto teaching and admonishing one another, he presently subioines in Psalms, and Hymns, and Spiritual songs, not limiting the duty of teaching and admonishing only to Psalms, and hymns, and spiritual songs, but pressing that duty upon the Colossians when they had occasion to be meery, and did express their mirth by any good means, that even then they should teach and admonish one another.
Our lesson hence is this. [Doctr. 8]
That the duty of teaching and admonishing one another, the duty of edifying our brethren, is not to be neglected in time of our mirth, when we have occasion to rejoice for the blessings of God, and to show forth our joy, by singing or playing on an instrument, or otherwise. to express it by lawful means; we are then even in our mirth, and joy, and meerie meetings to glorify God, [Reasons.] and edify our brethren.
For if that be a truth (as it must needs be) being spoken [ 1] by the truth it self Mat. 12.36. that of every idle word men must give account, then doubtless of their idle and unprofitable singing, and meery-making, not tending to the profit of men, nor the honor of God.
And again, it being the Lord that makes us glad, and puts cheerefullnesse into our hearts, Act. 14.17. There is reason that he and his children should have the chief, and as it were, the first fruits of the same, and therefore we are to be mindful of this duty, even in our mirth we are to edify and do good to our brethren.
[Use 1] A duty little thought on, and little regarded; nay, most men think they are never meery, unless they either sit in the assembly of the mockers, as the Prophet speaks, and which he disclaimed in himself, Ierem. 15.17. I sat not in the assembly of the mockers. Unless it be, either in scoffing, and mocking, and taunting of others; or else they break out into profane and unclean speeches, songs, and dances, which hurt both themselves and others, and if happily one of better temper, and more grace tell them, its good to be meery and wise, or that such mirth as they use is not fitting; What shall be hear from them but this, or the like speech? He is a precise and melancholy fool, and what doth he in their company, they come together to make meery, and why should they not be meery, he disturbes them, and hereupon most men think, and stick not to say it, they cannot be meerie in the company of a Minister, (if he be not a profane person) or in the company of one fearing God.
[Use 2] Now if these be our thoughts, we must learn to reform them, and know it is our duty, even in our mirth to think on the edification of our brethren, and that duty is not to be omitted when we are most meery.
And that we may be stirred up to the practice of it, remember we that one day we shall come to be accountable for our mirth, as well as for other things, and in this respect I may say to thee, whosoever thou art, that in thy mirth dost let thine heart loose to any kind of mirth, and thy mirth tendes altogether to the dishonor of God, and offense of his children, as Solomon doth to the young man, Eccles. 11.9. Go too, rejoice and be meery, let thine heart cheer thee, follow the ways of thine own heart, in thy meery-making, lay aside the remembrance of God, and of all goodness, but know thou that for all these things, a time will come, wherein thou shalt come to be accountant and answerable for all these things, before the judge of all the world; therefore think on it, and take heed how thou doest demean thyself in time of thy mirth.
The next thing observable in these words is, that the Apostle saith, not only in Psalms, but he adds further, in Hymns, and Spiritual songs.
Where, note we, that the Lord in great mercy, hath provided, even for the wearisomeness of our nature, if we had been tied to one of these sorts of spiritual exercises, though it were that which we are most fit for, yet such is our nature, we should have grown dull and weary of it; the Lord therefore in mercy, hath given us variety, that when we are weary of one, we may take another in hand, but on that I will not further stand.
Hence we are plainly taught. [Doct. 9]
That we may lawfully show forth our joy and mirth in Psalms, and Hymns, and spiritual songs, its lawful for us (the Lord having given us occasion) to sing Psalms, and Hymns, and Spiritual songs, and the Lord having given us variety of Psalms, hymns, and spiritual songs, we may lawfully make choice of Psalms and spiritual songs, and sometimes sing one, and sometimes another; yea, its our duty to make choice of such Psalms as are most fitting our present occasion, as we may and ought to come to God, as occasion is offered, with petitions of diverse sorts, with requests, intercessions, deprecatiōs, complaints, &c. as the Apostle hath taught us. 1. Tim. 2.1. so we may and ought to come to him with Psalms and Spiritual songs of diverse arguments, fitting present occasions.
Touching the lawfulness of singing Psalms, I hope, we doubt not, we have Christ his own example to warrant it, Mark. 14.26. And the example of Paul and Silas, Act. 16.25. & we have the Apostle James his precept, Ia. 5.13. Is any meery, let him sing Psalms. But for our choice that we are to sing Psalms according to present occasion, besides the evidence of this text, read Psalm. 33.3. David there bids us sing to the Lord a new song; and again, he repeats the same, Psalm. 96.1. and Revel. 5.9. The 24. Elders sung a new song.
[Quest.] Happily some may say, if we must sing new songs to God, how then are David's Psalms fit for us to sing.
[Answ.] Answ: Even David's Psalms are new to us, when we make choice of such as are according to our new and present occasions, and when we sing them with new affections; for then though the words be old, yet the song is new to us, in the motions and affections of our hearts, and therefore we are to make choice of such Psalms as fit our present occasion, and to sing them with new affections, I grant indeed, its lawful at times, which we set apart to that purpose, to sing the Psalms of David from the first to the last, one after another in order, but yet if the Lord offer new and present occasion, we are then to make choice of a Psalm fitting the same.
[Use. 1] This discovers to us a notorious wrong the Papists do the people, for they restrain and limit the duty of singing Psalms and spiritual songs only to certain orders of men, and hold it a great offense and sin for the common sort of people to sing a Psalm to the Lord; yea, they compel the people under them, to abjure the use of Psalms, which is a most wicked and injurious thing.
[Use. 2] Let us remember howsoever we may sing the Psalms of David, yet we are not to sing them hand over head, never considering what are most fit to be sung, as most do, especially in private, thou must make choice of such a Psalm as is most proper and fit for the present occasion, and sing it with new affections, and to that end thou art to call to mind, and consider the new benefits and blessings, the Lord hath vouchsafed to his Church, to the place where thou livest, or to thee in particular, & as the Lord doth renew his graces and mercies, either towards his Church, or thyself, do thou renew thy praises to him again, and that in singing such Psalms as are fit for the magnifying of his name for these mercies, and though the Psalm or song be old in regard of the words and matter of it, yet let it be as a new song to thee in regard of the motions and affections of thine heart, yea, sometimes when thou art most merry, and hast occasion of great joy, in respect of some outward blessing, as happily the marriage of thy son or daughter, or the like, then make thou choice, not only of a Psalm wherein thou mayest praise God for that mercy, but at such a time as that, it will be good for thee to sing also such a Psalm as may serve to temper and moderate thy joy.
Namely, such a Psalm as contains matter of grief and sorrow, thereby both to put thee in mind, what was or may be in thee, and also, to season thy joy, with the remembrance of the sorrow of God's Saints. that is also fitting in respect of thyself, and thus thou art to be wise in matter of choice of the Psalms thou singest, for doubtless, to sing Psalms without wise discretion and choice, and without new affection, when we have new and present occasions, is a profanation of them, and a taking of God's name in vain, and what belongs to them that so do? thou art able to remember the Lord will not hold him guiltless that taketh his name in vain, and if the Lord will not who shall then free thee from guiltiness and sin?
Mark we further, the Apostle saith, in Psalms and Hymns and spiritual songs, singing them with a grace in in your hearts unto the Lord.
[Doctr. 10] Where we may plainly see that the matter of our singing (if we sing a ditty) must be either such songs as are already made, and found in the word of God, or such as are composed according to the word, it is lawful for us to sing other songs besides Psalms, but our songs must be spiritual, that is, such as are composed according to the word of God, and contain spiritual matter.
Hence it is, that the Apostle, before his exhortation, in effect the same with this Ephes. 5.19. he sets these words verse the 18. be not drunken with wine, wherein is excess, but be fulfilled with the spirit, as if he had said, as drunkards when they are full of wine and strong drink then they use to belch and bellow out, according to the folly and rottenness of their stinking hearts, carnal and filthy songs, and rimes, so look that thou be fulfilled with the Spirit, that from the motion of the Spirit, you may sing songs suitable to such a mover, containing matter spiritual and heavenly.
[Reason.] Let the matter of your songs be spiritual, and indeed there is reason for this, because the end of our singing must be to stir up spiritual joy, that we may with spiritual alacrity and cheerfulness go about good duties, therefore doubtless the matter of our singing must be either such songs as are found in the word of God, or composed according to the word containing spiritual matter.
[Use.] This therefore meets with all obscene, ribald and filthy songs and sonnets, which are too common in the world, all amorous ballads of love and lightness, that contain matter of filthiness, and savor of nothing but the flesh, they are here condemned, and if the use of them, then certainly, the buying and selling of them is utterly unlawful, yea, they are more fit for Sodom and the stews, then for a Christian common-wealth, yet they are commonly bought and sold, and people run after them with greediness, and what is their plea forsooth, they must needs have something to pass away the time, and to make them merry, alas poor souls, their mirth in such things, is but as the mirth of poor prisoners, who happily are frolic over night, and the next day are brought forth to judgment, are arraigned, condemned, and shortly after come to be executed: if thou wilt needs be merry, let the matter of thy mirth be spiritual, make thyself merry in singing Psalms and Hymns and spiritual songs, that mirth will bring sound and lasting comfort, whereas in the midst of the other mirth, the heart is many times heavy, and the end of that mirth is heaviness, yea, the songs and laughter of fools (and such are all they that delight in filthy ribald songs) it is (as the Preacher saith, Eccles. 7.8.) but as the noise of thorns under the pot: it makes a crackling and blaze for a short time, and it is suddenly gone. oh then, let the matter of thy singing be such as may stir up spiritual joy in thee, and bring forth such comfort as may last forever.
In that the Apostle saith in Psalms, and hymns, and spiritual songs singing with a grace in your hearts unto the Lord, further note we
That as the voice and tongue is one special instrument and means to glorify God, and ought so to be used at all times, so chiefly in singing of Psalms.
But I pass from that, and come to consider the manner of our singing in these words (with a grace in your hearts to the Lord) where first we are taught.
That in singing Psalms and hymns and spiritual songs, [Doctr. 11] our hearts must go with our voices and tongues, our singing must not be only with the voice, or rise only from the throat, but it must proceed from the depth of the heart, we must sing Psalms and holy songs with understanding, and with an holy feeling in our hearts, our hearts must be cheerful in singing, even possessed with heavenly joy, and affected according to the matter that we do sing.
And for further clearing of this, that the exhortation of David Psal. 33. serves directly, where he saith, sing cheerfully with a loud voice, as if he had said, sing not only with a loud tuned voice, but with inward affection and cheerfulness of heart, and that also of the Apostle, Eph. 5.19. speaking to yourselves in Psalms, and hymns, & spiritual songs, singing, and making melody to the Lord, in your hearss, the word translated (making melody) signifieth making music as with a sweet instrument, thereby plainly teaching us that when we sing Psalms there must be as well music in our hearts as in our mouths, yea the chiefest melody must be in our hearts, our hearts must have a gracious and sweet feeling of that we sing, and it must affect our souls with spiritual pleasure and delight.
[Reason. 1] For why? most of the Psalms are meditations, and therefore our hearts ought to be exercised in them accordingly, when we sing them our hearts must be full of heavenly meditations meditating and thinking on the matter of them.
[Reason. 2] But a more general reason and ground of this duty is this, it is in singing of Psalms as it is in praying, for many times Psalms and prayer have the same matter, and dif • er only in manner of uttering Now in vocal prayer there must be a lifting up of the heart, together with the voice whence it was that Hezekiah bid Isaiah lift up his prayer to God. 2. King. 19 4. And if the heart be not lifted up, together with the voice, and moved according to the matter of the prayer, surely the prayer is but lip labor, whereof the Lord complains, Isai. 29.13. So it ought to be in singing of Psalms, the heart must be stirred up and • ffected according to the matter that is sung, else is the singing but lip labor and displeasing to God, and this condemns that manner of singing, commonly used among the Papists (namely) their singing in a strange and [Use. 1] unknown tongue, for how can the heart be affected with, and according to the matter that is not understood? it is not possible, yea, this condemns that manner of singing Psalms, wherein the words and sentences are broken and divided, and one syllable or word is run upon, with so many divisions, as the sense is darkened, and the singing only feeds the ear with a pleasing tune, but it fits not the heart with any good affection that manner of singing, though it be of Psalms and spiritual songs, serving only for the tickling and delight of the ear, cannot be justifiable by the word of God.
Again, is it so, that in singing of Psalms, our hearts must go with our voices, & our harts must have in them a gracious feeling of that we sing, and according to the matter be stirred up and affected, when we sing Psalms, and must there be a melody in our hearts, as well as in our mouths.
Oh then take we notice of it, that for the most part our [Use. 2] singing of Psalms, is not as it ought to be, do not we many times, when we are singing of Psalms, either in private or public, think of nothing less, then of the matter we sing; are not our hearts, even then wandering after our eyes? yea, are they not many times ranging and roving abroad, and far removed from it? and how be our hearts affected in time of our singing, to instance in some particulars.
Doest thou when thou singest,
Doest thou then lift up thine heart and soul to the Lord in heaven? or rather, are not thy thoughts depressed and kept down by earthly cogitations, and thou hast not so much as a thought of that glorious Majesty? and when thou singest out of the 19. Psalm.
That the honey and the honey-comb are not so sweet as the Law of God, art thou so affected toward the word & commandments of God? I fear me in the most of us, there is no such matter, we sing and sound it out that the word is most sweet and precious, but in the mean time, our hearts have no feeling of the sweetness of it, is this to sing Psalms, with a grace our hearts? no, no, such manner of singing is rather graceless.
[Use. 3] And we must learn to reform it, and remember thou whensoever thou singest a Psalm, thine heart must go with thy mouth, and thine heart must be full of heavenly joy, and stirred up and affected according to the matter thou singest, and if it be not so, surely, then thy singing is but lip-labor, and highly displeasing to God: that thou mayest therefore sing with grace in thine heart; come to that holy exercise prepared, be able to say with David, Psal. 57.7. my heart is prepared, O God, my heart is prepared, I will sing and give praise.
[Quest.] And it thou ask me when thy heart is prepared.
[Answ.] I answer, when the assurance of thy sin pardoned, the persuasion of God's favor towards thee, the hatred of sin, the love of the life to come, and the like, do stir thee up to the singing of Psalms, and look that thine heart be thus turned and and prepared, that thy singing may come from the inward affection of thine heart, as the chiefest instrument of that heavenly music, and know we this, when men are not affected according to the matter that is sung, nor have their hearts full of heavenly joy in singing of Psalms, it argues plainly their hearts are not right within them.
And again, as verbal prayers thorough the just judgment of God bring men to great blockishness, so vocal singing, singing only with the voice and not with the heart will in time bring an exceeding deadness and dullness on men, that they shall sing only upon custom and fashion, without any feeling at all, and therefore labor thou to prepare thine heart, and to set thy heart in tune, when thou art to sing Psalms, that so thou mayest sing with a grace in thine heart, even with surpassing heavenly delight, and that thine heart may be moved and affected, according to the matter which thou singest.
The next thing here required by the Apostle in our singing Psalms is:
That it be to the Lord, singing with a grace in your [Doctr. 12] hearts to the Lord, so then our singing of Psalms and spiritual songs must be only to the praise and glory of God, even with reverence to his great and glorious Majesty, and with acknowledgement of all honor and praise to be due to him alone, for why, singing of Psalms is a special part of God's worship, and therefore may not be yielded to any other but the Lord alone.
And again, to have Psalms sung to him, is a special part of the Lord's glory, which he will not communicate to any creature, man or Angel, no, not to the humanity of Christ, though that be exalted far above the Angels, howsoever indeed it is true, that we may sing Psalms to Christ, and call on him in prayer, yet our singing and praying to him, must be as he is 〈 in non-Latin alphabet 〉 , God and man in one person, his humanity is not to be worshipped with religious worship, for it self, or by it self, because by it self it is a creature, but as it is personally united to the God-head, and as it is part of that person which is, true God, so the humanity of Christ is to be worshipped with one and the same worship, that the God-head is as appears plainly, Hebrews the first and the sixth, it is there said, that the Angels must worship the first begotten son of God, brought into the world, that is, Christ God and man, (but that by the way.)
Hence it is clear that no part of religious worship is to be given to the humanity of Christ apart and severed from his God-head, and therefore Psalms are not to be sing to his humanity alone, and if not to the humanity of Christ, then much less to any other creature, and it proves it strongly that our singing of Psalms must be directed to the Lord and to his praise and glory alone.
[Use 1] And herein are our adversaries the Papists justly to be taxed, as in praying so in singing they offend, little regarding to keep within compass of this duty, in their mass book we find they have songs of praise to the Virgin Marie, in which they blasphemously call her their mediatrix, and say she is placed in the throne with God the Father, and that she reigns with God, yea they sing to her that she is the mother of grace, the fountain of mercy, with a number of like praises that they sing to her most wickedly, and most blasphemously; for there is no mere creature either in heaven or in earth worthy to be joined with God, and to have any part of divine worship, such as is singing of Psalms, and spiritual songs, he is God over all, and he alone is to be magnified and praised forever.
[Use 2] And for the use of this to our selves, we must remember to whom the singing of Psalms must be directed (namely) to the Lord, say thou with Moses, Exodus 15. I will sing unto the Lord, who is the fountain of all the good things I enjoy, when thou hast occasion to rejoice for some blessing of God vouchsafed unto thee, and to show forth thy joy by singing of Psalms, then sing not to thyself, that is, in thy singing have not respect neither look thou to thine own wit or pains, as if thine own wit or pains had been the only cause of that blessing, nor yet to thy friends and means, to thy fortune, to thy bag or baggage, nor to any other thing, let no creature rob God of his right, sing thou to the Lord, and direct thy singing to him alone, even to the praise and glory of his name alone, who alone is the author and giver of every good gift.
One thing in general may be further gathered from these words, (In Psalms, and Hymns, and Spiritual songs, singing with a grace in your hearts to the Lord) (namely this) it is clear by this text.
Hence by proportion we may gather, that playing upon an instrument of music is also lawful; yea, the harmony of many musical instruments together, is a lawful thing; if it be rightly used, and as it ought to be, and that it is lawful, the excellent use of it makes it manifest, its of use to stir up spiritual joy and cheerfulness in the heart. We read 2 King. 3.15. that when that great Prophet Elisha saw his mind, thorough the zeal to God's glory troubled in respect of the King of Israel, he called for a minstrel, and so by means of his playing his mind was refreshed, and the heat and zeal of his affection was stirred up to speak the word of God And hence it is, that we use to sing a Psalm before the Sermon, it is not a matter of complement to grace the action, but to stir up our hearts more cheerfully to speak, and hear the word of God; and therefore, doubtless, music either in singing, or playing on instruments, being of such excellent use, is a lawful thing and may be used, if it be rightly used, and that we are especially to look unto, that we use it aright.
Some may say, how is that, [Quest.] when do we rightly use it?
I answer, when we use it to a right end, with moderation and in due season, when we use it to stir up spiritual joy, & to make us more fit to glorify God, and to walk in our callings, and when we use it moderately, not making of a recreation an occupation, not playing to play, (that is) not suffering our hearts to be stolen away, and snared in the pleasure of our music, and when we use it seasonably, not using it when we should be otherwise exercised, as in prayer, in hearing the word, in meditating on that we have heard.
[Use.] And in these respects, if we duly examine our selves, we shall find that most of us are faulty, and justly to be reproved; it is (no doubt) with many of us, as it was with the people in Amos his time, Amos 6.5. They make David their defense for music abused; yea, do not many use music, not to stir up spiritual joy, but to stir up their wanton lusts, tripping and dancing after their music wantonly, and immodestly; yea, and that excessively, even spending whole days and nights, and that in Taverns, and like places? Yea, do not many thus use it on the Sabbath day? What is more common then at our weddings on the Sabbath day, to do as the people did, Exod. 32.6. To eat and drink, and to rise up and play, and then to attend to our music, and to dally and dance? Yea, some think they may lawfully do it when the public exercise is done, then they think they may follow their dancing and gaming: but know thou whosoever thou art, that so doing, thou keepest a day, not to the Lord, but to the Devil, and thou dost then more dishonor God and hurt thyself, then in any day of the week besides; remember it therefore, that thou mayest lawully use music if thou rightly use it; if thou use it to a right end, to stir up spiritual joy with moderation and in due time and season; & if thou fail in one or more of these circumstances thou dost abuse it, and shalt one day answer for the abuse of it; yea, without repentance the Lord will judge thee, as that evil servant, Matth. 24 49. who is there said, to eat and drink with the drunken, its lawful to eat and drink, but if men eat and drink with the drunken (that is) excessiuelie abusing their meat and drink, they shall receive an heavy doom, so if thou abuse thy music, which may be lawfully used, without repentance for that sin, thy portion shall be with hypocrites.
VER. 17. And whatsoever ye shall do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father by him.
In this verse the Apostle goes on to exhort the Colossians to other duties of the first Table of the commandments; as to invocation, and calling upon God, and to thanksgiving in this exhortation, he commends to them a general rule, reaching to all things not specified before, as if he had said, because it were infinite to write to you of all things particularly, take this that I now set before you, as a general rule of all your sayings, & doings whatsoever: here then the Apostle doth urge on the Colossians, this general. That whatsoever they did, they should do it in the name of Christ who is described by his title Lord, & by his name (Jesus) & withal the Apostle doth specify and express more particularly what he means by that general, all whatsoever they should do (namely) all words and all deeds whatsoever (saith he) ye shall do in word or deed, do all in the name of the Lord Jesus, and he there stays not, but he further requires of them, that their sayings and doings should be with thanks to God (giving thanks to God) and that is enlarged, by showing how God is to be conceived of them in their giving of thanks to him (namely) not only as the creator of all things, but as a father, and then by whom as their mediator they should present and offer up their thanks to God in the last words, by him (namely) by Christ, and so the sum and substance of this verse is an exhortation.
The parts of this exhortation are these two.
First, that whatsoever we shall do in word or deed, we do it in the name of the Lord Jesus.
Secondly, whatsoever is done of us, we give thanks to God by Christ.
Come we to the first of these: And whatsoever ye shall do in word or deed, do all in the name of the Lord Jesus, (that is) what business soever ye shall enterprise, what matter soever ye shall enter upon, and take in hand to perform. For the word ( do is here extended by the Apostle, as we see, both to word and deed, and therefore we are to conceive his meaning largely, and generally, (in word, or deed) that is, either in speech or action, (do all) do all those businesses and matters in the name of the Lord Jesus.
[Quest.] It may be said, sometimes men take in hand wicked works, are they to do them in the name of the Lord Jesus?
[Answer.] Answ: The Apostles meaning is not that we should do wicked works in the name of the Lord Jesus, but that we should only do such things as may be done in his name, and that the things we take in hand, either in speech or action, be lawful and good, such as may be done, and then that we do them in the name of the Lord Jesus.
(In the name of the Lord Jesus) This form of speech hath many acceptions in Scripture, I will not stand to remember them. Here it doth imply thus much, that what business or matter soever we enterprise, we take it in hand, with invocation, with calling on God in the name, and mediation of Christ, and that is clear by the words following, that we are to give thanks to God the Father by him, (that is) in his name and mediation as appears plainly Ephes. 5.20. Thus then conceive we the Apostles meaning in these words. (And whatsoever ye shall do in word or deed, do all in the name of the Lord Jesus.) As if he had said,
Now first observe we that the Apostle, here sets before us a general rule according to which, whatsoever matter, or business we take in hand, either in speech, or action, must be framed, that whatsoever we do in word, or deed, we must do it in the name of Christ, even with calling upon God in his name.
Hence presseth this point.
That all matters, businesses, and works we take in [Doct. 1] hand, either in speech, or action, they must be such as we may present and set before the Lord in prayer, they must be such as we may crave the Lord his direction, his assistance, and his blessing in, and upon them thorough Christ, and whatsoever work or business, we may not commend to God in prayer, that we may not say, or do.
For why? there is no matter, business or work we may take in hand, but that we have either express warrant for, [ 1] or at least approbation for it in the word of God, and a promise of a blessing, either direct, or by good consequent to be gathered, belonging to it; and therefore there is no matter, or business we may enter upon, but that we may by faith, (resting on the Commandment and promise of God) commend to God in prayer.
And again, even in matters of businesses of this world, [ 2] we must carry our selves, not only justly, but religiously, saying and doing all we say or do, as in the presence of almighty God, as the Lord said to Abraham, Gen. 17.1. I am God all-sufficient, walk before me, and be thou upright, and therefore, doubtless, all matters, businesses, and works we take in hand, either in speech, or action, must be such as we may set before the eye of the Lord, and offer and present to him in prayer, craving his direction in them, and his blessing upon them in the name of Christ; it were easy to make this further manifest.
But for the use, [Use.] let it be laid up in our hearts, and remembered, and whensoever thou goest about any matter, or business, learn then thus to debate, & thus to think with thyself; is this thing that I go now about such as I may commend to the Lord in prayer? May this that I am about, be said, or may this be done in the name of the Lord Jesus, even with thy calling on God in his name? Surely then, I may take it in hand with cheerfulness and comfort; but on the other side, is this I am now about to do, such a thing, as I dare not set before the Lord in prayer, nor call on him for a blessing in the name of Christ, or at least, I doubt, whether I may so do, or no? Surely then its good for me to forbear, and to take heed how I adventure on it.
Oh that men would thus think and reason with themselves, when they are about to take in hand anything, either in speech or action, no doubt it would be a notable means to keep them from doing many things they do amiss, would men if this were thought on and remembered, would they then take upon them by their speech to give false evidence and testimony, against an innocent, or to make a lie for the defense of a guilty person? Would they then enter on their business, and take in hand works of their callings on the Sabbath day? with many other things that might be reckoned up: but these are to common amongst men, and therefore I instance in them, would men, I say, take in hand to do these and many like things, if they did remember, they are to take in hand nothing, either in speech or action, but that they may do in the name of Christ, and may commend to the Lord in prayer, in, and thorough him? Surely no, if they had any dram of the fear of God, they would not, and therefore remember this as a rule of excellent use to guide thee in all things, thou takest in hand, either in speech or action, that which thou mayest take in hand, either to speak, or do; it must be such as thou mayest do in the name of Christ, and commend to God in his name: and if the thing thou art about to speak, or do, be such, then go on with boldness, if it be not, take heed how thou doest it; and howsoever it may bring thee in worldly profit, yet because thou canst not commend thy work to the Lord in prayer, thou canst not look for a blessing on that profit, but rather, indeed, the curse of God upon it; yea, without thy repentance and God's great mercy towards thee, thou shalt find the curse of God upon that, and that being laid to the rest of thy goods, even upon all that ever thou hast, Habac. 2.9. And therefore ever remember this, that all matters and works thou takest in hand must be such, as thou mayest commend to God in prayer, and say, the Lord for his Christ sake bless them, and give good success unto them.
The next thing that offers it self to our consideration, as a duty laid before us in this general rule, is this.
All our ways and works ought to be enterd into with prayer, when we enterprise, and take in hand any business, either in speech or action, we must call on God in the name of Christ, for a blessing upon it.
Look on the example of Abraham's servant, Gen. 24.12. [Doct. 2] He prayed that the Lord would send him good speed, and have mercy on his master Abraham. And Ruth 2.4. Boaz prayed for his reapers, for that salutation of his (the Lord be with you) was, no doubt, a lifting up of his heart with his voice, that the Lord would strengthen and bless their labors. And Act. 20.36. We find that Paul before he took shipping, kneeled down and prayed. And by these examples and many more that might be brought to this purpose, we are plainly taught.
That we are to take in hand the labors and works of our callings with prayer, if opportunity serve not to make a set prayer at the beginning af every work, yet at least, even in the work we are to lift up our hearts to the Lord, when we are laboring and sweering, and in the midst of our greatest employment.
[Reasons.] And the reasons of this are manifest.
[ 1] First, without the blessing of God all our labors are vain. Psalm. 127.1.2. Except the Lord build the house, they labor in vain that build it, and it is in vain to rise early, and to lie down late, and to eat the bread of sorrow.
Therefore we are to call upon God for a blessing upon them.
[ 2] Again, by prayer our labors are sanctified, howsoever they may be lawful work and warranted by the word, and so good in their kind, and in themselves, yet to us they are not sanctified without prayer.
That which the Apostle saith of the creatures, 1 Tim. 4.5. is also true of the works of our lawful callings, they are sanctified by the word and prayer.
First, therefore, this serves to check and reprove such [Use. 1] as labor in their callings, and are very sedulous and painful in their work, they toile, and moile but they have no care to sanctify their labors, and to call on God for a blessing upon them. Do not many of us rise early, and so soon as ever they are up, they fall to their work, and continue at it till they are weary, and then lie down, never calling on God before, nor giving thanks after? Is this a labor in our callings pleasing to God? No, no, if thou so think thou art deceived, thou must know that labor and toile, though it be in a lawful calling is not simply good, and a thing wherein God is pleased (for wicked men may do it) but labor sanctified is the labor that the Lord liketh, and will bless; and withal remember that thou laboring and working, and yet having no care to call on God for a blessing on thy labors, thou laborest not in the name of the Lord Jesus.
Thou wilt say, in whose name then?
Surely in thine own name, even in confidence of thine own strength, and thou art one of those James speaks of chapter the 4.13. that say, today we will do such or such a thing, such a piece of business we will dispatch this day, but never lift up their hearts to the Lord, desiring him to enable them to do it, and so doing, it is a bold presumption in thee, and one time or other, cannot escape the punishing hand of God, and therefore take heed of it, and ever remember that thou must enter on thy labors with prayer, at least every morning call thou to God for a blessing on all thy labors that day, and in the heat of thy work, when thou art most earnest about it, still now and then lift up thine heart in prayer.
Again, is it so, that when we take in hand the ordinary works of our callings, we are to call upon God in [Use. 2] the name of Jesus Christ for a blessing, then doubtless much more ought we so to do, when we enter on the holy duties of God's worship, as to hear the word, to receive the Sacraments, and the like: and herein the most of us are much faulty and justly to be blamed, do not most men and women, either come from their beds or from some ordinary business to the Church, never caring to call upon God for a blessing on that holy business.
Well, let us know that so doing, though the works of hearing the word, receiving the Sacraments, be holy in themselves, yet they are not sanctified unto us, and howsoever we renounce the opinion of the Papists, touching opus operatum, yet indeed we do as they do, we rest in the work done, yea, we coming to the Church without calling upon God before we come, we come not in the name of God, but in our own names, and can we then look for a blessing? Surely no, but rather for a curse, and that our hearing of the word should turn to our deeper condemnation, and therefore especially remember when thou comest to do the work of the Lord in his immediate worship and service, that then thou call on God in the name of Christ for a blessing, that it above all other things may be sanctified unto thee.
Now the Apostle saith (whatsoever ye do) and then adds (in word or deed) it is clear.
That even speech is sometimes a work, as the speech of the Magistrate, or of the Minister.
And therefore no light matter as some esteem it, but upon that I will not stand, neither will I enter to speak of the point of mediation in whose name we are to pray till we come to the last words of this verse (by him) only one thing we are to mark that the Apostle saith not (by the name of Christ) though by his name many great works may be done, but in the name of the Lord Jesus, no doubt he thus spake upon purpose to teach us thus much.
[Doct. 3] That we must be able to do all our works in the name of Christ with comfort, and so as they may be in his mediation accepted, for indeed men may do great works by the name of Christ, and yet find no comfort in the doing of them, they may by his name prophesy, and cast out devils, and do many great works, Matth. the seventh and twenty two, and yet find no comfort, nay they may (notwithstanding these great works) go to hell.
Therefore if we would find comfort in our labors we must do them in the mediation of Christ, and so as we are sure they are accepted in and thorough him.
[Quest.] How is that may some say?
[Answ.] When we have part in the merit of Christ by faith, then our labors and all the good things we do are accepted in him, and there is comfort in the doing of them: whereas otherwise, if we have no part in the merit of Christ, the best words we do or can do, [Use.] though it be the winning of souls, have no comfort in them, they may bring comfort and good to others, but never will they bring comfort to our own souls, therefore labor thou to have part in the merit of Christ, and never rest till by faith thou doest apprehend his merit, and apply it to thyself, and then thy works and good things thou doest will be pleasing to God, and in and thorough the mediation of Christ, thou shalt find comfort in the doing of them.
Come we to the second part of the Apostles exhortation here urged, namely this, that whatsoever is done of us, either in word or deed, we give thanks to God by Christ (giving thanks to God even the father by him) giving thanks to God, that is, with joy and gladness of heart, magnifying and praising God, with a true and serious acknowledgement of his goodness and mercy, opening your mouths to render thanks and praise to him (even the father) in the original it is (and the father) the conjunction (and) doth not here note diversity of person, but is put to declare how God is to be conceived of us in our giving thanks unto him, namely, as our father in Christ his son, in whom he hath loved us, and made us accepted in his sight, Ephes. 1.6. and of his fathers love towards us in him, hath bestowed on us, that for which we give thanks, and many other benefits (by him) that is by Christ, as your mediator and in his name, Ephes. 5.20. this then is the meaning of these words, as if the Apostle had said more largely thus.
Now first here we may plainly see this duty laid before us.
[Doct. 4] That as we are to enter on our works and businesses, and to begin what matter soever we take in hand, either in speech or action with prayer, so we are to end the same with thanks-giving, it is not enough for us to come to to God before our work, craving his direction and blessing in and upon the same, but we must come to him after it is ended with thanksgiving, having then our hearts enlarged, and our mouths filled with praise and thanksgiving to him.
And for this also we have example in the Scripture, Gen. 24. Abraham's servant not only prayed before his journey verse the twelfth, but verse the twenty seven, he gave thanks to the Lord, for that he had given him good success in his journey, and he said, blessed be the Lord God of my Master Abraham, which hath not withdrawn his mercy, and his truth from my master, 2. Chron. 20. we have a notable example to this purpose we there find that when a a great army came against Jehoshaphat and his people, and they were to go out and to meet them, and to fight against them, that good King & the people, not only humbled themselves before they went out, and Jehoshaphat made an excellent prayer, from verse the sixth, to the end of the twelfth, but also afterwards when the Lord had given them a marvelous victory over their enemies, then they blessed the Lord, and gave thanks to him for the same, verse 26. they assembled themselves in the valley of Berachah, for there they blessed the Lord, saith the text, and verse 28 they came again to Jerusalem with viols and with harps, and with trumpet even unto the house of the Lord; and to these might be added other examples teaching us the same thing, that we are not only to enter upon our works, and begin them with prayer, but that we must also end them with thanksgiving to God, with cheerfulness of heart, opening our mouths to magnify the name of the Lord, for the same the reasons of this duty are these.
First, because God is the principal agent in every [Reason. 1] good work and business done by us, we are but as tools and instruments in his hand, and therefore of of right, praise and thanks belongs to him for the doing of it.
And again, because thanksgiving must ever reach as [Reason. 2] far as petition, what we make petition and request for at the hand of the Lord; the same we are to give thanks for: so hath the Apostle taught us, Philippians 4. verse 6. In all things let your requests be shown unto God in prayer and supplication, with giving of thanks, he extends the one as far as the other, and therefore as we begin our work and business with prayer, so we must ende it with thanksgiving, always praising God for his mercy and blessing, in and upon the same.
Objection. Happily some may say, [Object.] but what if the Lord cross us in our lawful works begun in the name of Christ, and taken in hand with prayer, and we have not good success in our business, are we then to bless God and to give him thanks?
I answer, we are even then to give thanks to the Lord, [Answ.] for howsoever the success answer not our desire and expectation, and so in seeming, and in our conceit is not good, yet if we be in Christ, certainly it is good, and for the best to us: The Lord sees it would not be good for us to prosper in that business, and he in his wise providence will so dispose it as it shall be to our good according to that Romans 8.28. All things work together for the best unto them that love God, even to them that are called of his purpose, and the Lord doth sometimes cross us in some good business and with prayer taken in hand, to humble us for something wherein we have failed and not done as we ought, as happily we have not prayed with fervency of spirit, as we ought, but coldly or customarily, or the like, and therefore howsoever the success of our labors taken in hand with prayer be not answerable to our desire and expectation, yet notwithstanding that, we are to bless God for it, and still it remains our duty, that what work or business soever we take in hand, either in speech or action with prayer, we are likewise at the end of the same, to open our mouths in praise and thanksgiving to God, we must not only do all our works in the name of Christ, but we must do them also with giving thanks to God in his name.
Now in this duty most of us are far short and much [Use 1] wanting.
Especially if the Lord cross us never so little in any business we take in hand, if things we take in hand, succeed not according to our desire, what shall we then hear from many of us, giving thanks to God? Nay rather, muttering and murmuring, yea, sometimes cursing and banning, and wishing a plague or a mischief to light on the thing or person by whose means we are crossed, this is too common amongst us, now what is this but to be displeased with the work of God's providence, and indeed to mumure against God himself, thy duty is to begin thy business with prayer, and howsoever it succeed, though contrary to thy desire, yet to bless God, and with joy and gladness of heart to give him thanks, and remember if thou belong to Christ, thou hast reason so to do, for then thou being crossed, the Lord sees it good, thou shouldest be so, and he will dispose it to thy good.
Oh but this is hard to flesh and blood? [Object.]
It is true: [Answer.]
But thou hast more in thee then flesh and blood, even the Spirit and grace, else is that cross a curse unto thee; but to go on in the application of this duty, if we duly examine our selves, and call our selves to a strict account, I fear me, the most of us will be wanting in this duty of thankfulness, even then when our labors succeed well, and we prosper in them according to our desire, where is almost the man or the woman to be found that gives true thanks to God for the same? Happily we do it for form or fashion in some few words, as I praise God for my good success this day in my business, but where is our thanksgiving to God with a serious meditation and due acknowledgement of his goodness and mercy? where is that affection of David, opening the mouth wide in magnifying the name of God, as David did, 1. Chronicles the twenty nine? read the place from the first verse to the end of the thirteenth, verse the eleventh he saith, Thine oh Lord is greatness and power, and glory. and victory, and praise, for all that is in the heaven, and in the earth is thine, thine is the kingdom, Oh Lord, and thou excellest as head over all, &c. See, he could not find words sufficient to set out the affection of his heart, where is this manner of thanksgiving to be found?
Surely it is rare and hard, to be found amongst men in these days; well, to stir us up to help forward in this duty, I might urge the excellency of it, being a peculiar exercise of the Angels in heaven.
But consider we only these two things.
[Use 2] First, if we have not our mouths opened as well in hearty thanksgiving to God after our labors (howsoever the success be) as before to call on him for a blessing upon them.
Surely, it argues our hearts are not sound within us, for an hypocrite may desire and pray for a good thing, and pray for it from the bottom of his heart, and yet have no good and godly desire, but a desire of self-love, but he can never give true and hearty thanks to God for any blessing received, he may fumble out out some words of thanksgiving, but he can never truly and heartily praise God.
And if we then have not our mouths filled with hearty thanks-giving unto God, after that our labors are ended, it is an evident argument our hearts are but hollow, and there is no soundness of grace in them.
And again:
Consider that thanks and praise is never truly given to God for any mercy or blessing, but thorough God's mercy it brings down another mercy, and a further blessing.
Look on the example of the leper, Luke the seventeenth, he returning and giving thanks to Christ for his cleansing, had also his sins forgiven, as we may gather by those words verse 19. Go thy way, thy faith hath made the whole.
If then we would make it clear, to the comfort of our own hearts, that our hearts are not hollow, but that there is soundness of grace in them, and if we would have mercy after mercy, and one blessing after another, thorough God's mercy descending down upon us; let us then be stirred up, not only to come to God in prayer, when we take in hand our works and businesses, but also to come to him after with our hearts enlarged, and our mouths opened, and full of true praise and thanksgiving to God.
The next thing that offers it self to our consideration, is from these words (even the Father.) Whence we are taught thus much.
That our giving thanks to God must be to him, as to [Doctr. 3] our gracious father in Christ, when the Lord hath vouchsafed to us any good thing, or blessing, we must be able to give him thanks for it, as for a blessing, coming to us from his fatherly love in Christ, as a blessing coming to us in, and thorough his Son Christ Jesus, we must be able to use the Apostles form of praise and thanksgiving, Esphesians 1.3. Blessed be God, even the Father of our Lord Jesus Christ, which hath blessed us with all spiritual blessing: in heavenly things in Christ with Spiritual, yea with this or that temporal blessiing in Christ Jesus.
Men commonly think it enough, if they can say, I thank the Lord, he hath given me such and such a good thing, though they be not able to say, such and such good things in Christ.
Now there is no comfort in such thanksgiving, the very heathen might go so far.
We must be able to give thanks to God for blessings vouchsafed to us, [Use.] as coming to us from God our gracious Father in Christ, as tokens and pledges of his love, in the Son of his love Christ JESUS; and this we shall never do, till we know that God is our Father in Christ, and we have his Spirit bearing witness with our Spirits, that we are his children; and therefore we are never to rest till we come to that knowledge, and that assurance; to give thanks to GOD the Father of our Lord JESUS Christ, for any blessing, or good thing vouchsafed to us only as a blessing and good thing in it self, and not to us in Christ, is so far from being comfortable, as indeed, it doth rather bring in discomfort; it gives thee to understand that, that good thing is given, to leave thee without excuse, and for further increase of thy condemnation, and therefore never rest till thou be able to bless God, and to give him thanks for good things vouchsafed to thee from his good and gracious hand, in, and thorough Christ.
[Doct. 6] The last thing remains, which this verse doth offer to our consideration, touching the point of mediation, in whose name we are to come to God in prayer, and thanksgiving, and that is clear by this text, that in Christ his Son alone we are to pray and give thanks unto God, we must do all things in the name of Christ, and give thanks to God by him, I will further prove this by some reasons. [Reasons]
[ 1] First, he alone must be our mediator and intercessor between God and us, who is able to take away sins that hinders us from coming to God, but Christ only is able to do that, Heb. 7.25. He is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them; and hence it is that redemption and mediation are joined together, 1 Tim. 2.5.6. Therefore Christ only is our Mediator, and in his name alone must we pray, and give thanks to God.
[ 2] Secondly, he in whose name we must pray and give thanks to God, must be able not only to remove sin, death, and all punishment from us, but to procure righteousness, life and favor the of God towards us, for we are taught to come to God, as to a Father, and not a Judge, and to say, our Father, but Christ only doth this, Gal. 4.5. therefore he alone must be our Mediator.
[ 3] Thirdly, we are commanded in the word of God, to pray in the name of Christ, John 16.24 and nowhere in the name of any other. Therefore in his name alone must we pray, and give thanks to God.
Fourthly, he must be our Mediator in whose name [ 4] we have promise to be heard, but in Christ only we have this promise. John 14.13.14. If ye shall ask anything in my name, I will do it. 2 Cor. 1.20. In him all the promises of God are yea, and Amen, (that is) are confirmed, and fulfilled; therefore in his name alone must we come to God in prayer and thanksgiving.
Happily some will object, that which we find, [Object.] Rom. 8.26. The Spirit it self helpeth our infirmities, for we know not what to pray as we ought, but the spirit it self maketh request for us with sighs which cannot be expressed.
I have heretofore answered this (but in a word to remember it) the Apostles meaning is, [Answ.] that the Spirit doth breath into our hearts such motions, whereby we call on God earnestly with sighs that cannot be expressed, for so it followeth; and therefore, notwithstanding this, it remains a truth, that in Christ his name alone we are to pray, and give thanks to God.
And this we are to hold against our adversaries, [Use.] the Papists, who set up other Mediators between God and us, as Angels and Saints; yea, they have found out a new distinction for this point, that forsooth, Christ is the Mediator of redemption, but the Saints of Intercession; wherein they rob Christ of a great part of his honor belonging to his Priesthood; for Christ hath not only by his one sufficient sacrifice, of himself consecrated them that are sanctified, Heb. 10.14. but also sits at the right hand of his Father, to make request for them. Rom. 8.34. Christ his Priesthood is everlasting. Heb. 7.24. Therefore his intercession is perpetual.
The Papists allege some places of Scripture to prove their mediation of Angels and Saints, [Object.] but they are either Prophetical visions, or Hypotheticall sentences, sentences conditional, as that, Ier. 15.1. Though Moses and Samuel stood before me, yet mine affection could not be toward this people (that is) if Moses, Samuel, and the like, I will not stand to remember them, only that which they bring to prove that we may plead our own worthiness in prayer, and desire to be heard for our own good works I will briefly answer, to this purpose they allege the example of David, Psalm. 86.2. Preserue thou my soul for I am merciful: Oh God, save thy servant that trusteth in thee. And of Hezekiah 2. King. 20.3. I beseech thee O Lord, remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Hereupon they conclude that we may pray to God in consideration of our own good works.
I answer them, David and Hezekiah in the places cited, did not plead the merit of their righteousness, [Answ.] but only testify that they were the children of God regenerate, and such men to whom God had promised to be good and gracious, they did only assure themselves that God's promise of help and deliverance belonged to them in particular, because they were of that number spoken of, Psalm. 34.15. And thus far we may use the benefit of good conscience, and our own integrity (namely) to confirm us in the promises of God made to his children, but we must ever remember to come to God in prayer, and thanksgiving, in the name and merit of Christ alone.
Now to the 18. Verse.
VER. 17. Wives submit yourselves unto your husbands, as it is comely in the Lord.
The Apostle having absolved the first part of this Chapter containing an exhortation to all Christians, generally as they are Christians and professors of the Gospel, from the first verse hitherto in this 18. verse.
He enters on the second part of it, and he continues that to the 2. verse of the 4. Chapter, and this part is a comprehension of certain special duties of Christians they stand in relation one to another in some particular state, or condition of life; it contains special exhortations addressed to certain sorts of persons, and particularly, and (namely) to all the ordinary parts of a family, both inferiors, and superiors.
And therein the Apostle holds this order.
First, he exhorts to the duties of those that are more [ 1] nearly and straitly tied one to another, as to the duties of husbands, and wives, parents, and children.
And then to the duties of those who are less straitly tied [ 2] one to another, as masters, and servants: and throughout he begins with the duty of inferiors, as wives, children, servants, and then comes to the duties of superiors, husbands, parents, and masters.
Here therefore, first the Apostle begins with the duty of wives, and saith, Wives submit yourselves unto your husbands as it is comely in the Lord.
And in this verse we have these things in general laid before us. [ 1]
First, an exhortatiō to wives, to submit themselves to their husbands and that generally, or indefinitely propounded.
Secondly, an argument to back and strengthen that [ 2] exhortation, taken from the decorum, comeliness, and decency of it, that it is a comely and decent thing for them so to do. And then,
[ 3] Thirdly, the manner of their subjection, or a limitation of that duty of their subjection, that it must be in the Lord, in the last words, in the Lord.
(Submit yourselves) The word properly signifieth, be ordered, or placed in order under another, the meaning is according to your inferior order and place, subject yourselves, it is the same word with that, Rom. 13.1. (To your husbands) the words are to your own husbands, as it is comely, or as it is meet, and as it beseems you (in the Lord) the meaning of that form of speech, is thus much, so far forth as it may stand with the true fear of God, and with your obedience to his will, so as you may still hold piety, and good conscience towards God, as we may gather by the same phrase, 1 Cor. 7.39. Or thus, in things lawful, and agreeable to the will of the Lord.
Thus then, conceive we the exhortation of the Apostle, as if he had said,
Come we now to the matter of the doctrine; and first observe we, that the Apostle having exhorted to general duties that concern all Christians, as they are Christians; he there stays not, but comes now to exhort to special duties, that concern certain sorts of persons particularly; he comes to exhort to the duties that concern Christians in their personal estates, and conditions of life.
Hence we are taught thus much.
That it is not enough for a Christian to carry himself well, and as a Christian in the general duties of a Christian, but he must also behave himself Christianly in the special duties of his special calling. Its not sufficient for a Christian to be of good conversation abroad, but his behavior must be also good and such as it ought to be at home.
And hence it is that the holy Ghost directs his exhortation to several sorts of persons (especially in the family) to carry themselves holily and justly, not only here, but in other places of Scripture, as Ephes. 5. & 6. 1 Pet. 2. and 3. Tit. 2.
And the reasons of this are manifest, [Reasons.]
First, every Christian having two callings: one general [ 1] to be a Christian, and the other special, as to be an husband, a wife, a father, &c. and both these of God, it behooues him that he carry himself well, both in the one, and in the other, if he will approve himself to God.
And again, every Christian besides his general [ 2] standing, in which he is to withstand the common enemy, and to set himself against temptations to sin common to him with others, he hath his peculiar place and standing appointed him by the Lord, in which he is to bend his force, and to strive against temptations to sin proper to that place, such temptations as are laid against him in that his peculiar place and calling, and it is meet that he show himself faithful in them both, that both in his general and peculiar calling, he withstand temptations to sin, and therefore a Christian must not only carry himself well in the general duties of a Christian, but he must also demean himself as a Christian in the duties of his particular state and condition of life.
They therefore are justly to be blamed and reproved [Use 1] who happily make a fair show of good conversation in their general calling, and yet carry themselves badly in their special, they who would fain seem to be good Christians abroad, and yet behave themselves wretchedlie at home, too many such there be in the world. For example, look upon a people assembled to hear the word of God, and you shall see, there is almost no man or woman amongst them but they carry themselves reverently, all, and everyone almost is a like reverent and attentive in hearing the word, and everyone almost, seems to make conscience of that general duty in the Church, but go home with many of them to their houses, and look into their conversation at home, and there you shall easily see they make no conscience of their special duties, of duties that concern them in their particular state and condition of life, there you shall see either the wife refusing to subject her self to her husband, or the husband bitter to his wife, the children stubborn and disobedient to their parents, or the parents too indulgent, or too rigorous towards their children; servants refractary and careless in their duties, or masters unjust and unequal in their dealings toward their servants; yea, in some houses you shall see all parts out of order, both husband, wife, and all the rest, neglecting the duties of their particular place and standing.
And again, are there not some who carry themselves in Christian duties, which they owe to men; well, and without exception towards most men abroad in public, but towards them, to whom they stand in some special relation, wretchedly, and wickedly? As the wife carries her self well, and in some tolerable sort towards all, save to her husband, and the husband demeanes himself well, and gives some content to all save his wife, and so in other relations.
Now consider we this, is this to carry our selves as Christians ought to do? No, no, this is but the form of godliness without the power of it, as the apostle calls it, 2 Tim. 3.5. this is but mere hypocrisy; is it like thou behauest thyself well (for conscience sake) towards them to whom thou owest but a general duty, and not to those to those to whom besides the general thou art tied with a special bond? no, no, it is but for thy credit, or thy profit, thou disguisest thyself abroad; for such a one thou art indeed, as thou art at home, there is the principal proof and trial of thee what thou art, and ever remember this; it is not enough for a Christian to carry himself in general duties as a Christian, but he must also carry himself well in the special duties of his particular place and calling, and the practice of the one without the other is but hypocrisy, and it is worth our marking, that the holy Ghost doth here single out the duties and conditions of men and women severally, and he speaks to wives apart, and to husbands apart &c. thereby to leave us without all excuse: if we be not conformable even in our particular duties in this or that state or condition of life, for that which is spoken to all (such is our corruption) we commonly put it off, as if it were spoken to none, but this we cannot so pass over; no, no, not so much as with any colorable excuse, that may satisfy our own sinful corruption and ill judging conscience.
Observe further that the Apostle in setting down the special duties of several sorts of persons, he begins first with the inferiors, as first he teacheth the duty of wives and then of Husbands &c. and this order he observes in other places, hereby teaching us.
That when we are to deal with persons of several [Doct. 2] estates and conditions and to inform them in their duties, we are rather to begin with the inferiors then with the superiors, as when we are to make peace between the inferior and superior, as servants and Masters: we are first to begin with the inferior, the servant showing him his fault, and letting him see his duty, and then in the second place with the superior for so much the fifth commandment teacheth us.
The Lord doth there directly teach the inferior his duty, and the superior by implication, but on that I will not further stand.
Come we to the special duty here urged, namely, the duty of wives, that they be subject to their husbands, in handling this duty, I will observe this order keeping as near as can be, within compass of the Apostles words.
First, I will show what this subjection is.
Secondly, wherein it doth consist.
Thirdly, the generality of it, touching the persons whom it concerns.
Fourthly, how far forth it is to be yielded, and then after some particular examination touching the practice of this duty, I will use some motives to stir up them whom it concerns to the performance of it.
First therefore know we, that this subjection is an humble, a ready and willing mind in the wife, yielding to the government of her husband, as to the ordinance of God; for indeed so hath the Lord ordained, that the wife should be subject to her husband, Gen. 3.16. thy desire shall be to thine husband, and this subjection must be of an humble and ready mind, our present text makes it clear, in that the Apostle saith, wives submit yourselves which is as much as if he had said, be not constrained, to it, but of a ready mind, of your own accord, even willingly subject yourselves to the government of your husbands, acknowledging the ordinance of God, and resting in it, and this also is taught, Ephes. 5.22. where the Apostle saith, wives submit yourselves unto your husbands, as unto the Lord, that is, not as to man, and to the eye outward, or by constraint, but sincerely, and from your hearts as to the Lord himself, the husband being in God's stead, and verse 24. in that he saith, wives are to be in subjection to their husbands as the Church is to Christ, he plainly teacheth that their subjection must be of a ready and willing mind for the Church, the true spouse of Christ is subject to Christ willingly, sincerely, and from the heart. Now this humble, ready, and willing subjection of the wife to her husband, doth consist in two things, namely, in reverence, and in obedience, the wives subjection to her husband, must be in a reverent awe of her husband, & in obedience to him, we find it so branched out in the word of God, Eph. 5.33. saith the Apostle, let the wife see that she fear her husband (that is) she must carry in her mind a reverent opinion of her husband, & in her heart a reverent awe and fear to offend him, acknowledge him as her head, and so her fear towards her husband must not be a slavish fear but a fear of love such as is from the body to the head, and from the Church to Christ, even of a loving affection fearing to offend her husband in anything, and showing forth that, her inward loving fear, by outward meekness and lowliness in her speech, countenance, and all her behavior towards him.
And again, her subjection to her husband must be in obedience to him, doing what he gives in charge to be done, and forbearing to do that he forbiddes, we find that both these were in Sara towards Abraham, her husband, 1. Pet. 3.6. Sara obeyed Abraham, and called him Sir, the Apostle propounds her example to be followed of all Christian wives, they are to carry in their hearts a reverent awe of their husbands, showing it forth in all meekness of speech and gesture, and they are to yield obedience to them in word and deed.
Now the extent of the wives subjection, the third thing that I propounded to speak of, is implied in the first words of this verse (Wives) in that the Apostle speaks generally and indefinitely, and saith, wives subject yourselves to your husbands, he gives us to understand.
That this duty of subjection is general and common, and reacheth to all wives, high or low, rich or poor, noble or base, and there is no exemption of any wife whatsoever she be, from this duty of subjection to her husband, though the wife be very wise, and more fit to govern, and the husband of meaner parts and weaker judgment, if he have any use of reason at all, if he be not a man frantic or mad, one altogether bereft of the use of reason; if he be so, then doubtless the wife is not bound to subject her self to his government, but rather to take on her to be his guide and his governor, for the power of government being taken away, subjection depending on it, ceaseth; but if he have the use of reason, be it but in a small measure, she is not exempt from subjection, though she be never so wise, if she be a wife, she must be subject, she must yield reverence and obedience to her husband, unless she will shake off the yoke the Lord hath laid on her neck, and break in sunder the cords of God's holy ordinance.
Concerning the fourth thing, namely, how far forth subjection is to be yielded by the wife to her husband, especially in that branch of it namely, obedience, it is laid before us in the last words of this ver. (in the Lord) cōsidred together with the last words of Eph. 5.24. so let wives be to their husbands in everything that general is here limited, & we are to understand that these words put toge-thus, that the wife is to be subject and obedient to her husband in everything in the Lord (that is) in everything honest and lawful, in everything commanded by the husband, not contrary or different from the word of God, the wife is to yield obedience, but if husbands command their wives unlawful things, therein they are not to be subject nor obedient to them; Luke the fourteenth and twenty six, he that loveth father or mother, or wife, or children; and so of the husband, she that loves her husband more then Christ, and in obeying her husband disobeyes Christ, is not his disciple, but if the husband command his Wife any indifferent or lawful thing she is to yield obedience without gainsaying, though it be never so cross and contrary to her own mind; as if her husband say to her, I will not have thee thus or thus attired, but thus or thus (not commanding any new fangled or whorish attire, but such as is comely) she is to conform her self to his mind, and if he bid further, go to such a place, whether she may lawfully go, (being not to a play-house or the like) though she have no mind to go, or if he bid her tarry at home when she hath a mind to be abroad, if she cannot persuade him to the contrary: in these things she is to obey him, for indeed in these things the commandments of the husband hath God's stamp set on them, and if in these things and such like things the wife disobey, she rebels against God himself.
Now if wives do examine themselves by this that hath been said, [Use.] I fear me most wives will be found far short, and much wanting in their duty towards their husbands, to come a little to the trial, dost thou willingly, sincerely, and from thy heart yield due reverence to thy husband? Dost thou carry in thine heart a loving awe and fear towards him as to thy head and governor, set over thee by the Lord, fearing to offend him in anything either by speech or gesture? I fear me if most wives answer these questions truly, their answer must be negative, and they must needs confess they do not. The irreverent behavior of many wives towards their husbands is too palpable, are there not some who care not to show themselves in the sight of all that look on them so far from yielding reverence to their husbands, as they stick not to scoff and scorn them, to tush and puff at them, and to cut them up short in words? yea some there be who care not to break out into gross terms and bitter words against their husbands, yea, which is most fearful sometimes to curse their husbands, whom they should reverence and fear.
[Object.] My husband is a froward frampell man, and he always begins with me.
[Answ.] Be it so, that is his fault, yet that is no excuse for thee, thou art to bear his frowardness as thy cross with patience, and not thereby to be driven from thine own duty.
Now for the second branch of subjection (obedience) are there not many wives as much wanting in that as in the former? surely yes, it is too evident. Some there be, who stick not to utter it, that they will do this or that, yea sometimes they bind it with an oath, they will do it, let their husbands say what they can to the contrary, or they will not do that he would have them (being a thing lawful) though he would never so fain; to insist in one particular, are there not some wives, who if their husbands bid them leave of this or that apparel, as too fine or costly in the matter, or too garish in the manner, will presently answer him they will not? yea, some are so shameless, as to answer in this manner, let him say or do what he can, I will have it so, thus, and many ways besides, wives discover the rebellion of their hearts, in irreverent and undutiful behavior towards their husbands, yea, they are hardly drawn to this duty of subjection, it is an hard matter to persuade them to it, because the wife is yoke-fellow with her husband, and nearly knit to him, even one flesh with him, and therefore many wives think it unreasonable, and too much laid on them, in that they are inioined to be subject to their husbands.
Now then to persuade with them to yield to this duty, let them consider only these things.
First, such wives as refuse to subject themselves to their husbands, invert the order of nature, it is as if the body should refuse to be guided by the head.
Secondly, they break the ordinance of God, yea, a most ancient ordinance of God, for even in man's innocence, before the fall was, woman by God's ordinance subject to her husband with pleasure, and if thou be not now subject to thine husband, thou breakest the cords of God's ordinance, and pretend what thou wilt, that thou art subject to other superiors and governors, indeed and truth there is no such thing in thee, but an intolerable pride, swelling against all superiority as occasion serves, for how canst thou stoop under other yokes, and yet wilt not bow down thy neck to this, of all other the most ancient and the most easy.
Thirdly, consider the Apostles words in this place, that it is a comely thing for the wife to be subject to her husband, and the want of this or the contrary to it, is an uncomely and unseemly thing, seest thou a woman not subject to her husband? she is an uncomely and loathsome creature in the sight of God, though her face be never so fair, her beauty is but as a ring of gold in a swine's snout, Prov. 11.22.
Last of all, the want of subjection in the wife to her husband, is as the want of teaching in a Minister, and the want of justice in a Magistrate, it is a blot and blemish to all her other good qualities and virtues be they never so excellent, admit she be descreete, chaste, sober, &c. yet if she be not subject to her husband, she causeth the word of God to be ill spoken of, Tit. 2.5. and that makes all her other good qualities nothing worth, it brings a blot on them all, seem she never so religious, if she be not subject to her husband, she hath but a show of religion without the power of it.
Let all Christian wives think on these things, it is not so light a matter as many women think, to be irreverent and undutiful towards their husbands, thereby they preuert the order of nature, they vioiate the ordinance of God, they make themselves odious in the sight of God, they blemish all the good things that are in them, yea, thereby they make it plain, that their religion is but a show without substance, it will never yield them sound comfort, be thou therefore thou wife (whosoever thou art) stirred up in the fear of God, to yield subjection to thy husband, lay aside all reasonings of the flesh to the contrary, labor thou to subdue all thy rebellious thoughts, and never rest till thou be able with a willing mind, to show thyself reverent towards thine husband, and obedient to him in all lawful things, and remember who it is that requires this duty, at thine hands, even the Lord, who hath made thee of nothing, redeemed thee (if thou belong to him) with the blood of his own dear Son, and preserved thee from thy birth, giving thee food, raiment, and all good things, and let these move thee to become obedient to his voice, and he saying to thee, wife submit thyself to thine husband, let thine heart answer him, I am content to do thy will O Lord, yea, thy Law is within mine heart to do it, and then doubtless thou shalt he a woman much set by before God, 1. Pet. 3.4. and many blessings shall come on thee, and overtake thee.
VER. 19. Husbands love your wives, and be not bitter unto them.
In this verse the Apostle sets before us the duty of husbands towards their wives, namely this, that husbands ought to love their wives, which is set down by way of exhortation, and that indefinitely, husbands whatsoever ye be, love your wives, and this exhortation is further amplified by a disuasion from the contrary, that husbands should not be unloving or unkind to their wives, which is expressed under a comparison, the Apostle comparing the unkindness of the husband towards his wife, to bitter things, he saith, be not bitter unto them (Husbands love your wives) that is, carry in your hearts a kind and loving affection towards them, and show it forth both in word and deed, (and be not bitter unto them) that is, be not to your wives as bitter things are to the taste, be not unpleasant and harsh in your behavior towards them, use no hard and rigorous dealing to your wives, either in word or deed, take heed your love turn not into gall and bitterness towards them.
Now first, let it be here observed of us that our Apostle having taught wives in the former verse, to submit themselves to their husbands, and now coming in this verse to speak to husbands, he speaks not to them as it may seem, he ought to have spoken; for having said, Wives submit yourselves to your husbands, it may seem he should here have said, as most answerable and correspondent to his former speech, Husbands rule over your wives, and exercise your authority over them; for rule and subjection are correlatiues and correspondent one to another, not subjection and love; yet the Apostle thus speaks not, but he being guided by the Spirit of God speaks thus; Husbands love your wives, and be not bitter unto them. He thought it more fit to teach husbands their duty, then to put them in mind of their power, and to let them understand how to use their power over their wives well, and as they ought, then to stir them up to the exercise of it, he knowing husbands ready enough to use their power and authority over their wives, thought it more meet to inform them how to use it aright, and in holy manner, then to stir them up [Doct. 1] to the use of it.
Heereby plainly teaching us thus much.
That husbands are especially to look that they use their power and authority over their wives well, and in a right manner, they are to be most careful for this, that the rule and government of their wives put into their hands, be used as it ought to be; its lawful indeed, for husbands to rule and govern their wives put in subjection unto them, but the practice of that rule and government must be seasoned with love and sweetness.
And hence it is that howsoever by implication, its clear from many places of Scripture, that the husband hath power and authority given him over his wife, and he may use it; yet, we never find it directly said, husbands rule over your wives, or husbands exercise authority over your wives, but we find it often said, husbands love your wives, and give honor to them as to the weaker vessels; thereby teaching, and urging the manner of husbands rule and government, and therefore husbands are especially to look to that, and the reason of it is manifest, (namely) this.
[Reason] It is the hardest thing that can be, for a man to carry himself well, and as he ought, in any place of eminency, or in any degree of preferment and superiority, such is the corruption of our nature, that if a man be advanced and preferred above others, in any place or degree, his heart is commonly lift up in him, and exalted above measure, and he cannot use his preferment, but with tyranny and domineering over such as are under him: let a man be preferred, and set in any place of government, though but over his own wife, his own children, his own servants, yea but over brute beasts, as to be but a sheep keeper, and without the sanctifyng grace of God's Spirit, he will discover the bitterness of his heart, he will exercise rigor and tyranny over them; and therefore husbands are especially to look to this, that their preferrement and superiority over their wives, be rightly used, they are to labor to have their harts sanctified by the spirit of Christ, that they may use the power and authority over their wives, that is put into their hands, in holy manner as it ought to be used.
[Use.] And this serves to reprove such husbands as use rigor and tyranny in the rule and government of their wives; happily some may take occasion thorough their own corruption, upon that doctrine, touching the subjection of wives, to play the tyrants over their wives, and because wives are to subject themselves to their husbands, and are to yield them reverence and obedience; hereupon they may happily think, that they may tyrannize over their wives, and carry themselves as Lions in their own houses: but let them know, whosoever they be, that think they may so do, they discover their own weakness, and their want of right understanding and judgment, and they savor the doctrine of the Apostle to death, and not to life. And now learn, whosoever thou art, that howsoever thy wife is to subject her self to thy rule and government, yet thou mayest not thereupon take occasion to domineer and tyrannize over her; no, no, thou must especially look to this, that thy superiority and dominion over thy wife be rightly used, laborur thou to have thine heart sanctified in thy preferrement above thy wife, that it may be used in holy manner, even in love, and that it may be void of all rigor and bitterness, and if it be not so used, assuredly, without repentance, that preferrement of thine shall one day stand in judgment against thee, and shall arggauate and increase thy condemnation.
I come to the duty it self here urged by the Apostle, (namely) this, that husbands are to love their wives.
Touching this duty, I will show.
- 1 First, what this love that ought to be in the husband is.
- 2 Secondly, wherein it consisteth.
- 3 Thirdly, the extent of it touching the persons.
- 4 And fourthly, the measure and condition of it.
And then after these things laid a little nearer to our selves, I will use some motives to stir up to the practice of this duty.
First, therefore know we, that this love is, a chaste affection in the heart of the husband, whereby he is so united and knit to his wife, as he doth rest contented with her, and speaks her good by all good means, without subjection, in, and for the Lord; I say, a chaste affection; to distinguish it from unchaste love, and wanton lust; for the love of the husband to his wife must be, as the love of Christ to his Church, Ephes. 5 25. And Christ his love to his Church is most chaste; that which is added, that this love doth so unite the husband to his wife, as he doth rest contented with her, and seeks her good by all good means; we shall show that, in expressing wherein it consisteth, but that this must be without subjection its clear, in that the husband is the wives head, Ephes. 5.23. and that it must be in the Lord, and for the Lord, (that is) so as may stand with the fear of God in obedience to his particular Commandment, binding every man to love his wife in special manner, we cannot doubt of that.
I come therefore to the second thing, (namely) to show wherein this love consisteth: and forth at there be two essential parts of the wife, her body, and her soul, the husbands love consists in them both, and for the husbands love to the body of his wife, that consists in two things, in contentation and preservation.
The husband must content himself with the love of his own wife only: we find that particularly commanded, Prov. 5.18.19. Let thy fountain be blessed, and rejoice with the wife of thy youth. Verse 19. Let her be as the loving Hind, and pleasant Roe, let her breasts satisfy thee at all times, and delight in her love continually.
And secondly, the husband must prefer the body of his wife, by cheerishing, governing, and defending of her, and these three are so conjoined, and linked one within another, as they are not to be sundered; for to cheerish and not to govern, is foolish cockering; to govern, and not to cheerish, is austerity; to cheerish, and govern, and not to defend, is to make the wife no better then a slave, nay, worse then a brute beast, for men will cheerish, order, and they will also defend, and shelter their sheep, and oxen, from injury of weather, and shall then any of these things be denied to the wife? No, no, men are to nourish and cherish their wives, as their own flesh, Ephes. 5.29. They must (as they are able) provide meat, drink, apparel, and all things needful for them, and provision being made, they must so order and dispose all things, as there be no excess in anything, and they must also shield them, as much as they can, from all injury and wrong, both at home, and abroad.
Now, for the husbands love to the soul of his wife that stands especially in two things.
The first is, that which we are taught, 1 Pet. 3.7. That he dwell with his wife as a man of knowledge: the husband being the wives head ought to be more eminent, and to appear above her in wisdom, judgment, and discretion, and the fear of God, and according to his height and measure in those good things, to bend down, and to apply himself, either to implant the same, or to increase them, being already implanted in his wife. Husbands sometimes complain that their wives are unruly, and carry not themselves as they ought towards them, when indeed, the fault is from themselves, because they should dwell with them, as men of wisdom, and knowledge, and do not; its as if the head which hath the guiding of the body, should lead it thorough briers, and thorns, and cause it to be scratched, and then complain that the arms, or legs, did ache, or smart; for the husband is the wives head, and should wisely lead her, and go in and out before her.
The second thing wherein stands the husbands love to the soul of his wife is comprised under a general duty, Philip. 2.2. the husband is to carry an equal mind towards his wife, and that is, especially in bearing with her frailties and infirmities, as with her hastiness, or slowness, her importunity, and such like; The Apostle Peter in the place before cited, saith, Let the husband give honor unto the woman as unto the weaker vessel; let him entreat her with mildness, and gentleness, bearing with her natural weakness and infimities, and if she fall by occasion into any fault (except Adultery, which is the bane of wedlock) let him labor by all kind and gentle means, to reclaim her, considering himself, as the Apostle saith, Gal. 6.1. that he also may be tempted, and fall into the like sin.
For the third thing, the extent of this duty touching the persons whom it concerns, that is implied in the first words of this verse (Husbands.) In that the Apostle saith indefinitely, Husbands love your wives, not bounding the duty on husbands of this or that order, or condition; he would have us understand that this duty is also general, and reacheth to all husbands, hie and low, rich and poor, none excepted, though the husband be a King, or the greatest man in the earth, if he be an husband he must carry in his heart a chaste affection toward his wife, he must love both her body and soul, content himself with her love only, cheerish, govern, and defend her, dwell with her as a man of knowledge, and bear with her natural frailties, and infirmities.
Now for the measure of the husbands love, the fourth thing I propounded to speak of, that is taught by the Apostle, Ephes. 5.33. Let everyone love his wife, even as himself: the husband must love his wife as much as himself, and with as hearty and true love, as he doth himself, he need not seek far for a pattern of the love he is to bear to his wife, or a fit example for his imitation; let him but look into his own heart, and there he shall find love to himself drawn out in lively red letters, even in his own blood, and that is the pattern accor-to which he must proportion his love to his wife; the husband must consider what good, he in his heart wisheth to his own body and soul, and what harm he laboreth to avoid, and the same good must he heartily wish to the soul and body of his wife, and the same harm must he labor to keep from her; as it is abominable to have two measures in one shop, one to buy, with a greater, and another, to sell withal, and that a less, Prov. 20.10. So is it for a man to have two measures of love in his breast, one a greater, by which he loves himself, and another a less, by which he loves his wife, there must be the same true measure and condition of love, in the heart of the husband, both towards himself, and towards his wife.
Now to lay these things a little nearer to our selves, [Use.] if husbands try and examine themselves by these things delivered, where is the man that can clear himself, and truly say, he hath not failed in his duty towards his wife? No doubt, even they that make conscience of their duty, and endeavor most of all to perform it, must needs confess, that in something or other they have failed, but not to speak of them that fail of infirmity, and against their purpose; are there not some who have, and daily do fail grossly, and please themselves in their sinful failing and declining from their duty towards their wives? The number of such is too great in the world. Are there not some who carry in their hearts not only a wanton and brutish lust towards their wives, which continues but for a time, and afterwards turns as Ammon’s love did, 2. Sam. 13.15. into extreme hatred. Are not some, who content not themselves with the love of their own wives, but follow after strange flesh, and delight to embrace the bosom of a stranger? Is it not too manifest that there be some husbands so far from cheerishing their wives, and providing things needful for them, as whatsoever they get, they spend in vain, and unthrifty company, in the Ale-house, or the like place, and let wife and children starve at home. And alas, how many husbands be there, that dwell not with their wives as men of knowledge, are not able to govern their wives with any good discretion, but are foolish heads, and cannot go wisely in and out before them? How many, again, be there, that cannot bear with the frailties of their wives, but if the wife be hasty, the husband is as hot; if she be rash, he is as heady, and intemperate? And many other ways do husbands fail in their duties towards their wives. Well, husbands must be humled for their failings past, and learn now to make conscience of their duty; carry in thine heart a chaste affection towards thy wife, content thyself with her love, cheerish, govern, and defend her, as much as thou art able, dwell with her as a man of knowledge, bear with her natural frailties, and infirmities, and let thy love be as much, and as hearty towards thy wife, as towards thyself.
And to help thee forward in this duty, consider,
[ 1] First, that thy wife is thine own self, Mat. 19.5. and in loving her, thou lovest thyself, Ephes. 2.25.
[ 2] And secondly, consider that as the Lord would have the near union of Christ and his Church set before us in the conjunction of man and wife in marriage; so he would have the love of Christ to his Church, to be represented in the love of the husband to his wife; and therefore if the husband love not his wife, it is, as much as in him is, to deny that Christ loves his Church, and the thought of that is blasphemous.
[ 3] And further, consider that thy wife is committed to thee in trust, by her parents and friends; yea, she hath committed her self to thee, as a partner with thee, in weal and woe; yea, the Lord hath committed her to thee in trust, for her good, and hath given thee power to govern her, and thou must one day, stand before him to give an account how thou hast carried thyself towards her.
If then thou bear any love to thyself, if thou wouldest not (as much as in thee is) deny that Christ loves his Church, and so show that Christ his love hath not yet warmed thine heart, and if thou wouldest not be found unfaithful to the Lord, who hath committed thy wife to thee for her good, and is able and will (without repentance) punish thy breach of trust in hell fire, then be thou stirred up in the fear of God to love thy wife as thyself, look what good thou doest wish in thine heart to thyself, wish the same to thy wife, dwell with her as a man of knowledge; frame thyself to bear with her natural infirmities, and know withal thus much, that love in the husband and fear in the wife, are the sinews of a well ordered house, and they make a sweet hamonie, if love and fear harbor under one roof and lodge in one bed, they make a blessed consent, and good agreement, and if love be wanting in the husband, bitterness is the wives portion, as the Apostle here saith, and if fear be wanting in the wife, it were better for the husband to dwell in a corner of the house top, then with such a woman in a wide house, Prov. 21.19. therefore let both husband and wife make conscience of their duties one to another.
There is one thing further to be observed in this verse.
We may observe, that the Apostle makes love in the husband to his wife, and unkind, hard, & rigorous dealing with her, opposite and contrary one to another, yea, as [Doct. 3] contrary as sweet and bitter, he saith, husbands love your wives, and be not bitter unto them.
Whence it is clear, that unkind and hard dealing with the wife, either in word or deed, cannot stand with that love the Holy Ghost here requires of husbands, bitterness and sweetness can never meet together in one and the same subject, no more can hard dealing and love be found in one and the same husband, if the husband be rigorus and bitter to his wife, he is void of that love and sweetness that ought to be in him, and therefore it cannot be, [Use.] that there is any dram of true love to the wife in that husband, who is violent and monstrous in his dealing with her, who doth beat and bunch his wife, and with extreme violence mis-use her, that manner of dealing cannot stand with love to the wife, the husband that so deals with his wife is a monster amongst men, and fitter to live in Bedlem then in a civil society: for indeed it is the part of a mad man to strike his own flesh, as he doth who strikes his own wife.
[Object.] Oh but say some, what if the wife be extremely out of order, and no other means will break her stout stomach and bring her into order?
I answer [Answ.] thee:
Hast thou used all other good means, serving to that purpose? hast thou admonished her, sharply reproved her, as Job did his wife, Job 2 10. yet so as thy admonition and reproof hath been without bitterness and passion, and with a merciful heart towards her, and so as she might perceive thou soughtest her good, and not to ease thyself on her? hast thou so done? commonly this objection comes from men that never use any other good means, but only in their violent passion of anger (which is a madness for the time) or in their drunken fit strike their wives upon the least occasion, yea, sometimes without any occsion at all, but be it so, thou hast used all other means, yet thou mayst justly doubt, whether striking of thy wife, be a lawful & good means or no, thou findest no express warrant for it in the book of God, as thou doest for smiting thy child with the rod, Proverbs 23.14. and in many other places, and for buffeting of thy servant, 1. Peter 2.20. but for striking of thy wife thou hast no such express warrant in the word of God, but grant this, that a man may strike his wife, as he may cut and launce his own flesh in the time of some great extremity, when no other means will serve, he hath a sore on his arm or leg, that of necessity must be cut and lanced, and a man in this case may cut or launce his own flesh, yet be thou as hardly drawn to strike thy wife, as a man in that ease would be to cut or launce his own flesh, even in the greatest extremity will a man hardly be drawn to cut or launce his own flesh, not one amongst ten thousand can find in his heart to do it himself, and with his own hand, he will hardly suffer another to do it, it will grind and grieve him to suffer it to be done by another, be thou as hardly drawn to strike thy wife, nay rather forbear to do it▪ because thou canst not find that as a means sanctified of God, to work any good upon thy wife; and let all husbands that are bitter to their wives in this kind, and in their passion do strike them, know, that they bear no true love to their wives, they are monsters amongst men, yea, they are odious in the sight both of God and men.
VER. 20. Children obey your Parents in all things for that is well-pleasing to the Lord.
The Apostle doth here urge upon children, their special duty towards their Parents, and that is obedience, he exhorts them to it, propounding his exhortation indefinitely, in these words, (Children obey your Parents) then he sets down how far forth they are to obey them, (namely) in all things, and he doth further strengthen and press his exhortation by force of argument, taken from the Lord's good liking of children's obedience to their Parents, that such obedience is pleasing, yea, exceeding acceptable, and highly well pleasing unto the Lord, these are the general things contained in this same verse.
Come we to the words of it, (Children) the word children in Scripture hath many acceptions, I will not stand to remember them, here it signifies, such as are children by natural generation, begotten and borne of natural Parents, and by (Parents) we are here to understand Parents by nature, Parents in respect of natural procreation (obey) the original word here used doth properly signify to listen or hearken to another, as the inferior doth to the superior, the meaning is, to bend down your ears, and incline your hearts, and yield unto, & obey the sayings and doings of your Parents, that concern you, even that which they say or do to you (in all things) we are to expound these words, by those Eph. 6.1. children obey your Parents in the Lord, and so the meaning is in all things honest, lawful and agreeable to the word of God (for that is well pleasing to the Lord (that is) such obedience is exceeding well pleasing, and in high degree acceptable unto the Lord, thus then conceive we the Apostles meaning in this verse, as if he had said.
Now first of all, the special duty here urged upon children [Doct. 1] comes to be considered, and touching that duty, I will still hold my former method and order in handling of it.
First, I will show what this obedience here required is.
Secondly, wherein it consisteth.
Thirdly, the extent touching the persons that are to yield it.
Fourthly, how far forth it is to be yielded by children to their Parents, and then after some application of things delivered, I will bring some motives to stir up children to the practice of it.
First therefore know that this obedience is a voluntary and hearty yielding (so far forth as children are able) to the voice and willes of their Parents, a yielding from the heart willingly (as they are able) to that which is said by Parents to children, and by Parents, willed to be done or suffered of their children. I say a voluntary and hearty yielding, for that is the condition of all true sound and sincere obedience both to God and man, and so it ought to be qualified, if it be forced, it is no true obedience, it is then but as the obedience of Devils and reprobates, who, will they, nill they, are subject to the will of God, yea both do and suffer what the divine providence hath appointed, and if it be a yielding with grudging, murmuring, or the least repining, it is no sound obedience, and therefore children's obedience to their parents must be a voluntary and hearty yielding (as they are able) to that which is said and willed by them to be done or suffered of their children.
Now this willing and hearty yielding of children unto the voice and will of their parents, standeth in two things.
First in a cheerful yielding to that which parents teach, counsel, & command, though the things commanded be never so base or painful Prov. 1.8. My son saith Solomon, hear thy fathers instruction, and forsake not thy mothers teaching, and that children are to yield to the commandments of their parents, it is clear from the general, that every soul is to be subject unto the higher powers, Romans the thirteenth and first, parents have their authority from God, and as they are parents they bear God's image, and their commandments, not contrarying the word of God, carry the print of God's commandments.
Secondly, the yielding of children to their Parents stands in a quiet and patient suffering of that which Parents inflict and lay upon them in word or deed, be it admonition, reproof or correction, yea, though the correction be with just cause, or more excessive then it ought to be, Proverbs the thirteenth and first, A wise son will obey the instruction of his father, but a scorner will hear no rebuke, Proverbs 15.5. A fool despiseth his fathers instruction, but he that regardeth correction is prudent, Hebrews the twelfth and ninth, we have had the fathers of our bodies which corrected us, and we gave them reverence.
And again, Parents are bound, yea, it is a duty lying on them to rebuke and correct the children offending, and therefore it is a duty of children to submit themselves to their rebukes and chastisements: that is one part of their obedience.
Now the extent of obedience to Parents, touching the persons that are to yield it, is implied in the first word (children) the Apostle speaking here also without limitation, not saying children that are young, children that are unmarried, or that live in their fathers house, or ye sons or ye daughters, but ye children, indefinitely, he give us to understand that this duty of obedience to Parents, belongs to all children whatsoever, and it is neither age, nor place, nor condition that exempteth sons or daughters, from yielding obedience to their Parents.
Here therefore by the way are the Papists justly to be taxed as the Pharisees were, Mat. 15.6. they make the commandments of God of no authority touching children's obedience to their Parents, by their own invention, for they hold and teach that in case of vowing, a Mayd once out of her nonage, that is (say they) at twelve years old or above, may vow her self a Nun; and a young man out of his nonage, likewise (say they) at fourteen years or above may vow himself a Monk with consent of Parents, yea, directly contrary to the express will and commandment of Parents, this is a devilish doctrine, and directly contrary to the express commandment of God; a child, son or daughter, is not exempt from obedienee to Parents at any age, and we find it directly said, numbers 30.6. that the father may make void the vow of his child, though pertaining to God's worship, much more a vow made without warrant of the word of God, nothing at all pertaining to his worship, but rather irreligious and tending to the dishonor of God.
Yet here two questions are to be resolved. [Quest.]
First, whether the son being a Magistrate, and the father none, or inferior unto him, ought to obey his father.
Answer: [Answ.] in things that concern not that place, the son ought to obey his father.
And again:
In things that may further him in the execution of his office, the son is also to obey his father, thus did Moses, Exodus the eighteenth and twenty four verse, the text saith, he obeyed the voice of his father in Law, and did all that he said, but if the father council or command anything against that place and office, then the son is not to obey him.
A second question is this, whether a good child is to obey a wicked father.
Answer, a good child is to obey a wicked father as he is a father, not as he is a wicked man and commands wicked things, for a difference is to be made between the office and calling of a father, and the person that bears that office, and a good child is to obey his wicked father, as he bears the office of a father, for so he bears the image of God, but not as a wicked person commanding wicked things.
Now the fourth thing propounded to be spoken of, namely, how far forth obedience is to be yielded by children to their parents.
That is laid before us in these words (in all things) understanding them as before they were expounded, namely) in all things honest and lawful, and agreeable to the word of God, children are so far forth to obey their earthly Parents, as may stand with their obedience to God their heavenly father, if parents would pull their children from God, from his truth or from their obedience to him, children are then to shake off natural affection, and as one saith well, they are to reserve to the Father of Spirits, holiness and freedom of soul, but if Parents command their children things lawful or indifferent, therein they are (as they are able) to yield obedience, though the things commanded be most painful Philip. 2.8. the Apostle saith, Christ was obedient to his father to the death, yea, to the most painful and ignominious death of the cross.
Now here also comes a question to be answered, it may be demanded, whether a child that is marriageable, if the father command him or her to marry, is to obey him?
Parents indeed have power to dispose their children in marriage, and they are not to marry without their consent; and the Father commanding the child to marry, the child is to obey two things concurring with the commandment of the Father.
First if the child be willing.
Secondly, if the Father command the child only thus far (namely) to marry with a person thus, or thus well qualified, as with one of honest life and conversation with one of sound religion, as Isaac commanded Jacob, Gen 28 1.2. and not with this, or that particular person, the child having no mind there to match, if these two thing meet with the commandment of the Father, then doubtless, the child is to obey his commandment.
Now if children try themselves by the thing delivered, [Use.] alas how far short and defective shall they find themselves in duty towards their parents? Where is the child to be found, that yields to that which is said, or done by his parents willingly? Do not many children do that which they are bidden, with a backward look, with murmuring, whispering, and much repining? Do not some except against it, as too base, or to painful? And are there not many children who cleave to their own will and wisdom and think they know well enough how to carry themselves, and so despise the counsel of their parents, especially in matters of marriage, & calling, and things of greatest moment? Where is the child that doth quietly and patiently bear the rebukes and chastisements of his parents? Do not many children in that respect, even oppose against their parents, and resist them, especially if they be grown to any strength and years? Yea, some think that when they are grown to years, when indeed, they ought to be most obedient, that then they ought not to be so much as once rebuked by their parents for any fault, then carnal reason teacheth them to say, they are fools that will digest reproofs and checks, and suffer themselves to be censured, yea they shall have others to put it into their heads, that they are now past children, will you be thus used? Will you bear this? Why, you are now 21. years old, you are past a child, and hereupon many children take heart to themselves to be stubborn, and disobedient to their parents, and many ways besides these, do children show themselves undutiful, and disobedient to their parents. Well, thou art a child, examine thyself by that which hath been delivered, and finding thyself wanting in obedience to thy parents, be humbled for it, and now knowing thy duty, learn to make conscience of it.
And that thou mayest be stirred up so to do, consider these three things.
[ 1] First, nature it self teacheth us, that our parents having taken, and happily still taking so great pains, and cares for us, and having shown, and still showing so great love to us, should have this recompense in all honest and lawful things to be obeyed, and if thou yield not obedience unto them, thou goest against the Law and light of nature, and canst thou then persuade thyself thou standest in grace? That thou hast grace or standest in the favor of God? Wilt thou say, thou standest in the state of grace, and yet wilt not do that which nature requires of thee? If thou do, thou deceivest thyself.
[ 2] Again, disobedience to parents is highly displeasing, to God, we find an heavy judgment threatened against it, Prov. 30.17. The eye that mocketh his Father, and despiseth the instruction of his Mother, let the ravens of the valley pick it out, and the young Eagles eat it. The meaning is, let such a one come to some untimely death, and let his body be cast out unburied, and be devoured and eaten up of the beasts of the field, and the fowls of the air; yea, disobedience to Parents seals up the fearful wrath, and heavy displeasure of God. 1 Sam. 2.25. The text saith, Notwithstanding they obeyed not the voice of their Father, because the Lord would slay them, the Lord was angry with the Sons of Eli for their wickedness, and was purposed to slay them, and in his just judgment he made their disobedience to their Father a punishment of their former sins, and means to bring down his heavy wrath upon them.
And last of all, consider the Apostles argument, obedience [ 3] to parents is well-pleasing to the Lord, in obeying thy parents thou shalt do a thing not only pleasing to thy parents, but greatly liked and accepted of the Lord himself, and his approbation is better then the approbation of all the world; thy obedience to thy Parents shall be as a comely ornament, Prov. 1.9. it will grace and beautify thine heart and life, in such sort, as thou shalt seem amiable both to God and men; if then thou wouldest not make it clear to the discomfort of thine own soul, that thou art not yet in the state of grace; if thou wouldest not seal it up that the Lord is highly displeased with thee, and hath a purpose to destroy thee; and if on the contrary thou wouldest do that which is exceeding pleasing to the Lord, then be thou stirred up, of what age or sex soever thou art, to yield obedience to thy parents in all honest and lawful things; even willingly yield thou to that which they say, or do to thee, and quietly and patiently submit thyself to their rebukes, admonitions and chastisements.
Having thus seen the special duty here urged upon children, let us proceed to some other things that yet remain to be observed in this verse, and in the next place, its not to be passed by without observation, that the Apostle saith not, children obey your Fathers only, or children obey your Mothers alone, but he useth a word common to both, and saith, obey your parents, as [Doct. 2] if he had said, obey both him that hath begotten you, and her that hath borne you.
We see then that obedience is required of children to both their parents, children are to yield obedience, both to Father and Mother, the first Commandment expressly saith, honor thy Father and thy Mother. And Prov. 10.1. express mention is made of the Mother as well as of the Father, A wise Son maketh a glad Father, but a foolish Son is an heaviness to his Mother. So again, Prov. 15.20. A wise son rejoiceth the Father, but a foolish man despiseth his mother. We find it expressly commanded by the Lord, that children should fear both Father and Mother, Levite. 19.3. Yea, there the Mother is put before the Father: Ye shall fear every man his mother and his father, saith the Lord. Touching the practice of this duty, we have an example without all exception, even of Christ himself, Luke 2.51. Its there said, He came down from Jerusalem to Nazareth, and was subject, or obedient to his Father and mother.
Now this serves to discover the wickedness and sin of such children as pretend to yield, and happily do yield obedience to their Fathers, and yet notwithstanding, make small account of their Mothers, and lightly regard their commandments, or their chastisements, in word or deed; this is the fault of many graceless children and of sons especially; and especially, when they begin to grow to years, then they seeing and noting the mothers infirmities, the weakness of their sex, and how unable they are to punish them for their disobedience, and their inferior authority in the family, and chiefly in this, that they have little or nothing to do in disposing of lands or goods, they easily grow to some contempt, or at least, neglect of duty and obedience to their mothers: but let all children that have any care to please God, set against all these things God's Commandment, that binds them to yield obedience to their Mothers, as well as to their Fathers, and know it for a truth, thou dost not yield obedience to thy Father for conscience towards God, but in some other sinister and by-respect, because he can reward thy obedience, or punish thy contempt, if thou yield it 〈…〉 not also to thy mother; and withal remember that obedience to thy parents, not to thy father alone or mother alone, but to both Father and mother is the obedience that pleaseth God, if thou think to please God by obeying the one, and denying obedience to the other, thou deceivest thyself, and if these things move thee not to this duty, yet at least consider with thyself, the great pains of thy Mother, peculiar to her, what it cost her in thy breading, bearing, and bringing forth, she bare thee in her womb with much sorrow and grief, and at last, with great pain and danger brought thee forth, and being brought forth, her pains and care intending of thee, far surpassed the pains and care of thy Father, and it may be her love was ever greater towards thee, then the love of thy Father, and ought not these things to prevail with thee, to yield her reverence and obedience, as well as to thy Father? If they do not, surely it argues, thou art either exceeding blockish and void of understanding, or else altogether unnatural to thy mother.
Now, here happily it may be demanded, [Quest.] to which of the Parents the child is most bound? Whether the child be more bound to the Father or to the Mother?
For answer to this, we must know there be three things that a child doth owe to his Parents, (namely) reverence, obedience, and relief and maintenance, if the Parents be in any want: and the third and last of these, the very light of nature teacheth, (and by the way to touch it) If a child deny to succor and relieve (according to his power) the poor, old, distressed, and helpless Father or Mother, he is worse then some brute creatures: its said of the Storks that when they are old they keep the nest continually, and their young birds (by the instinct of nature) provide for them, and feed them till they die. Think on this, thou that thinkest thy poor Father, or mother, a burden and a clog to thee, and thinkest every day a year till they be dead, art thou worse then an unreasonable creature? and canst thou then think there is any grace in thee? Certainly no, it cannot be that there is any dram of grace in the heart of that child who denies relief to his poor helpless parents, yea, who spares it not from his own back, and from his own belly, to relieve his poor old Father or Mother (but that by the way.)
[Answ.] Now to the question propounded, I answer, that reverence is equally to be yielded, to the Father and to the Mother, as they are parents, but if any personal gift, or grace of wisdom, or virtue be more eminent, and appear in the one, then in the other, be it in the Father, or in the Mother, in that respect more honor is there to be yielded touching relief and maintenance, that is also equally to be yielded to the poor Father and to the poor Mother, they being both one, they are to be fed at one table, and no difference to be made between them in that repect, but concerning obedience, because man is the head of the woman, and master of the family, that is rather to be given to the commandment of the father then of the mother, if the father and mother command diverse, or contrary things.
[Quest.] Some may further demand, whether obedience is to be yielded to the Father, or Mother in law?
[Answ.] Answer: It is, even as to there natural parents; we have the example of Moses, Exod. 18.24. Ruth to Naomi, her mother in law, Ruth 3.5. Yea, Christ our Savior was obedient to his supposed Father, Luke 2.51. And the Prophet Micah 7.6. reckons it up among the great sins of his time, that the daughter in law rose up against her mother in law; therefore doubtless, children are to yield obedience, not only to their natural parents, but also to their fathers in law, and to their step-mothers.
Observe we further that the Apostle urging children to yield obedience to their parents; he saith, Children obey your Parents in all things, for that is well-pleasing unto the Lord: that thing (namely) obedience to parents is well-pleasing to the Lord.
Hence comes a question to be discussed, (namely) this, [Quest.] whether obedience to Parents, yielded by children unbelieving, and unregenerate, be well-pleasing to God, or no?
To this I answer: [Answer.] Obedience to Parents yielded by children unbelieving and unregenerate, as it is their personal obedience, and considered in the concrete that is together with their persons, and as coming from them its not pleasing to God: for as the Apostle saith, Rom. 8.8. They that are in the flesh cannot please God: and it is a true rule, that the person must first please God, before his personal actions, as they are his actions can be pleasing unto him, but as that obedience is an action, and a duty considered in the abstract that is by it self apart from the person, its pleasing to God, because its a thing commanded of God, and simply good in it self, in it own nature, as is hearing of the word, praying and such like, as these things considered in themselves, and by themselves are good, and pleasing to God, though not as they come from unregenerate and unbelieving persons, so is obedience to Parents, yet know we thus much further, that howsoever obedience to Parents, yielded by children unbelieving, as it is their personal obedience, cannot please God; yet no doubt, the Lord of his exceeding bounty doth sometimes vouchsafe temporal good things, and blessings, even to such obedience. Such is the rich goodness of our good and gracious God, as of his abundant mercy, he doth sometimes give outward blessings, even to the civil obedience and outward good carriage of hypocrites and unbelievers.
Will we see some examples of it? No doubt Jehu King of Israel was but a carnal man, he departed not from the sins of Ieroboham who made Israel to sin; yet because he diligently executed that which was right in the eyes of the Lord in some things, the Lord promised him that his posterity to the fourth generation should sit on the throne of Israel, 2. King, 10.30. Ezekiel 29.30. We find that Egypt is promised to Nebuchadnetzar, King of Babel, (a man without question unbelieving) for his service against Tyrus. Oh then the exeeeding rich bounty of the Lord our God.
How ought this to stir up children to yield obedience to their parents? That is a thing to which the Lord no doubt, will sometimes of his rich bounty, vouchafe temporal blessings, though it be performed by children unbelieving, Therefore this ought to stir up all children to this duty, and if thou be a child within God's covenant, and a true believing member of Christ, let it most of all encourage thee to yield obedience to thy Parents, and ever remember thou to thy comfort, that if the Lord carry his eye of bounty towards them that are without, and strangers from his fold, much more will he of his rich mercy, reward thee that art one of his own chosen, and a sheep of his own pasture: think on it, and remember it.
Consider we yet further, the ground of the Apostles reason in this place; he saith, Children obey your Parents in all things, for that is well-pleasing to the Lord: What is the ground of this? How knew the Apostle that Obedience to Parents is a thing well-pleasing to God? Surely, he knew it from the Commandment of God, because such obedience is commanded in the 5. Commandment, and he knew it to be in an high degree well-pleasing to God, because that commandment is as the Apostle saith, Eph. 6.2. The first Commandment (namely) of those that concern our duty to men, and the first Commandment with promise, with a special promise annexed to it, that thy days may be prolonged upon the land which the Lord thy God giveth thee. Hence it was that our Apostle knew this duty of obedience to parents to be well-pleasing, yea, better pleasing to God then any other duty of the seconde Table, and this reason thus considered with these grounds of it doth afford unto us this conclusion.
That God's good lykinge of any thing, is to be gathered from his will revealed, we must gather the good liking, and aprobation of the Lord, that he likes, and that he approves, this or that thing, from his word.
For in deed, what he willeth in his word, that he liketh, his will there revealed being the rule of all our holiness and goodness: nothing done by us, is holy & good & pleasing to him, but that which he there willeth. And hence it is, that the Apostle puts them together. Ro. 12.2. that we may prove what is the good will of God, and acceptable and perfect, what God willeth, being good because he wills it, and being willed by him and soe good, is also acceptable and pleasing to him. Micah. 6.6.7. The prophet brings in man thus demaundinge, where-with shall I come before the Lord, and how shall I bow myself before the high God? Shall I come before him with burnt offerings, and calves of a year old? will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? shall I give my first borne, for my transgression: even the fruit of my body, for the sin of my soul? will these things please the Lord? and then verse. 8. The prophet answers, he hath shown thee ô man what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself to walk with thy God: as if he had said, that which the LORD hath shown, and revealed to thee to be good, and that which he requires of thee in his word, that is the thing that is pleasing to him.
Now then is it soe that the LORDES good likinge, and approbation of any thing, & that he likes this or that, and is pleased with it, is to be gathered from his will revealed.
I might then apply this to discover the folly of the Papists, who think they do things highly pleasing to God, yea, meriting at his hands and deserving heaven, when they do things that can find no footing in the word of God, and are not grounded on any commandment or example or promise in the word of God, but are merely Idolatrous and superstitious, but not to spend time in showing their folly.
[Use.] Consider we the doctrine as it may concern us to this purpose, it may serve to guide us that we be not deceived, touching things done pleasing to God, we are not to conclude things to be pleasing to God from our own fancy and our own opinion, because we conceive and think them to be liked of God and pleasing unto him, but from the word and promise of God, many deceive themselves in this respect, they think they do things highly well pleasing to God, and such as he doth greatly like and approve of, when indeed and truth there is no such matter, for example, do not many think that their true and just dealing with men, their giving every man his own, and the like things done by them, are things exceeding well pleasing to the Lord, though those deeds come not from any sanctified heart, nor from the root of a sound justifying faith, nor yet are done with any regard of God's glory?
Do not many thus think? it is too evident, they do, and in respect of doing such things, they think they are greatly in God's favor, indeed it cannot be denied, but that such things for the substance of them, and considered in themselves, & by themselves are grounded on the commandments of God, but thou must further know that they must also be done in such manner as the word hath prescribed, they must proceed frō faith purging thine heart from the natural corruption of it, & they must be done in love to God, & with respect of his glory, else its impossible they should please God, & therefore do not thou gather & conclude that God is well pleased, with the things thou doest only because the things done are good in thenselves, if thou do, thou deceauest tby self, thou gatherest God's acceptance & good liking only from thine own fancy, & the devil and thine own corrupt heart deceive thee, and thus are many thousands deceived, it was Paul's case before his conversion, when he was in the worst case, he thought himself in the best, and before he knew the meaning of the law, he made no doubt but he was alive, but when he saw the sense and strict justice of the commandment he found sin alive in him, and himself dead, and so thousands in the world being as yet in their natural corruption, think they do things highly pleasing to God, but alas they deceive themselves, and therefore if thou tender thine own good, take thou heed of it, and remember that thou must not only do good things, that is, things warranted by the word of God, but in that manner that the word hath prescribed with an heart purged by faith, with a love to God, and a due respect to his glory, that thou mayest gather God's good liking and approbation of things done by thee, and if it be otherwise with thee, surely the good things done by thee are hateful to God, and they bring in the end but everlasting death upon thy soul.
VER. 21. Fathers provoke not your children to anger, least they be discouraged.
In this verse the Apostle coming particularly to speak to parents touching their duty towards their children, he sets down what he requires of them by way of prohibition or dehortation, he forbids that, and dehorts them from that wherein commonly parents are faulty, & wherein they many times offend, and that is immoderate severity and rigorous dealing with their children which is expressed by the effect it commonly works in children, that it stirs them up to anger, and the Apostle doth direct his dehortation, specially to fathers, and saith, Fathers provoke not your children to anger, because if either of the Parents offend in rigor towards their children, it is commonly the father, the mother, more usually offending on the contrary part, by too much indulgence and tenderness, therefore the Apostle saith, Fathers provoke not your children to anger, and this prohibition or dehortation, he doth further strengthen by an argument taken from the dangerous event of immoderate severity and rigor of Parents towards their children, namely their dejection of mind, their discouragement, least (saith the Apostle) they be discouraged, & so the sum & substance of this ver, is a dehortation used to Parents, especially to fathers, dissuading them from rigor towards their children, and from hard usage of them for fear of their discouragement.
By fathers we are here to understand natural Parents, both fathers and mothers, though the Apostle (for the reason before yielded, doth thus direct his dehortation, the word here rendered (provoke not to anger) properly signifies to exasperate, & to stir up to anger by disgraceful terms, and by contumelious speeches, but we are to take it in a larger sense and signification according to that Ephes. 6.4 Where in our English translation, we have in effect the same words, that here we find, but in the original, there is a different word used by the Apostle 〈 in non-Latin alphabet 〉 a word reaching further, and comprehending more under it, signifying to irritate or to stir up to anger any way, to give children any occasion of anger, and that unjust and sinful anger, even such as is spoken of Ephes. 4.25. let not the sun go down upon your wrath, the word is there also 〈 in non-Latin alphabet 〉 , (that is) unjust and sinful anger, so then that word in the Ephesians, and this considered together, the meaning is, fathers do not exasperate and stir up your children any way either by word or deed to unjust and sinful anger, or rather thus, use no hard and rigorous dealing with your children, whereby they may have occasion to be stirred up to unjust and sinful anger, least they be discouraged, (that is) least they be dejected and cast down in their minds, and put out of all heart (for so the word signifies) least they be put out of all courage, and comfort, and even despair of doing anything pleasing unto you.
Thus then we are to conceive the Apostles meaning in the words of this verse, as if he had said.
I might here note that of Parents, which before we observed of husbands, verse the nineteenth, that Parents also are prone to abuse their authority over their children, and therefore the Apostle thought it most fit, to check that proneness, and to warn Parents, especially, and above all things, to avoid rigor and immoderate severity towards their children, and indeed it is the common fault of all superiors (if they be not sanctified) to abuse their authority, and to exercise rigor and tyranny over such as be under them: but I will not stand on that, having already handled it: Here we may see it plainly laid before us.
[Doct. 1] That Parents are not to be rigorous in their dealing with their children, they are not to use any immoderate severity towards them.
And this is clear, both from this text, and that also, Ephes. 6.4.
The reason [Reason.] and ground of it, is also manifest (namely) this extreme rigor and immoderate severity in any superior towards the inferior, is a fault and a sin, inferiors are to be held within compass of their duty and obedience, rather by love then by fear, rather by lenity and mildness, then by rigor and severity: and if Parents be extreme rigorous towards their children, their sin is greater then the sin of other hord dealing superiors, because they are more nearly bound to their children, their children being parts of themselves, having issued out of their own loins, therefore Parents ought least of any other to be extremely rigorous, and immoderately severe towards their children but not to stay in the general which may happily be misconceiued, know we, that hard and extreme rigorous dealing of Parents towards their children, stands chiefly in these three things, Either in commanding their children unjust or unreasonable things, when they seeing the pliableness of their [ 1] children's minds, that they are willing and ready to do anything at their command, do lay more on them then [ 2] is fit, or command them to do that which is unjust and sinful. Or secondly, in giving them hard words rating reviling, and miscalling them, and reproaching them for [ 3] everything they do. Or thirdly, in striking or beating them either without just cause, or excessively more then the cause requires, correcting them at their pleasure, saith the Author to the Hebrews, chap. 12.10. in their passion and rage, many times (as we use to say) without either rhime or reason. Parents are not to be extreme rigorous towards their children in any of these three kinds, we have example of all these three in wicked Saul, he was a wicked man, and he added this to the measure of his sin he abused his fatherly authority in all these three things, 1. Sam. 20. from verse 30. to the end of the 33. we find that Saul in his rage commanded Jonathan his son a most unjust thing, even to bring David to him, that he might kill him, and what could be more unjust, that a kind friend should bring his dear friend, and that an innocent man should deliver another innocent party into the hands of his malicious enemy that meant to shed his blood? yea he reviled him verse 30. he called him the son of the wicked and rebellious woman, the son of an impudent whore, in plain terms, bastard, and he went yet further, verse 33. he cast a spear at him to hit him, with a purpose to kill him, this manner of rigorous dealing of a wicked and wretched father towards his son, hath the Scripture recorded to teach all Parents to avoid the like, and that they seeing the rigorous dealing of a father towards his child pointed out in the book of God, as one of the great sins of wicked Saul, might take notice of it, that it ought to be far from all those that would not be like so wicked a father, and what Parents soever make any conscience of their duty, ought to be far from extreme rigor and immoderate severity, towards their children, either in their commands, or in their reproofs, or their corrections.
Now herein many Parents are faulty, [Use.] some there be who are justly to be taxed, as highly offending in this kind, who command their children unreasonable things, even things beyond their ability and strength, and if such things be not done, abridge them of their meat and drink, and of things needful, and do not some Parents load their children with most odious and fowl names, calling them rogues, rascals, and filthy carrions, dogs, and the like.
Yea, (which is strange) specially in the mother, sometimes calling the child (Whore-son) if the child be the son of an whore, what is then the mother; yet see how some Parents, rather then they will want a foul (by-name) for their child, will not stick to lay a blot on themselves, and are there not some, who in beating their children are extremely rigorous, and handle them as if they were no better then dogs? Nay surly, one of tender bowels, would not so use his dog as some Parents in their rage use (or rather abuse) their children, yea, I wish there were not some who do vaunt of their rigor and severity, and say, they will make them know that they are their Parents, these things are too common in the world.
Well, let such as know themselves faulty in these things, be humbled for that which is past, and henceforth learn to know, that it is a great and grievous sin in thee whosoever thou art to be extremely rigorous and severe in thy dealing with thy children, either in requiring things above the strength of thy child, or in thy censuring of him, either in word or deed, and do not thou think with thyself, what skills it, what matter is it if I deal with my child as I list? am not I his father, and must not he, will he nill he, be subject to me, and to my authority? it is true, indeed thy child is to be subject to thy power and authority.
If thou command him some unjust and unlawful thing, howsoever thy child is not to obey thee in doing of that, yet if thou add further rigor, and fall upon him, and beat him for not doing of it, thy child is not to mutter or murmur against thee, and if he be stirred up to any impatience, that is his fault, yet thou must know that thy power and authority over thy child is limited also, thou mayest not use it after thine own pleasure, and be rigorous and outrageous in thy dealing with thy child, if thou be, surly thou art an unnatural Parent, thou sinnest against the light of nature even brute beasts will love their young ones, and use them louinglie, and if nature require this at thy hand, what then should grace work in thine heart? Think on it, and withal remember the Apostles argument in this place, thy hard and injurious dealing with thy child, will dull and discourage him, it cannot otherwise choose, because thou art so nearly bound to thy child, and thy child to thee; when the child shall consider, it is my Father, or my mother, who should do me most good, that deals thus hardly with me, and doth me most ill: Oh, it is a great discouragement to the child, it takes from the child all courage to any good duty, either in thy service, or in the service of God, and therefore take heed of it.
Happilie some will say, [Object.] are not children offending to be censured, and corrected by their Parents, and committing some great offense, are they not to be dealt withal accordingly.
Yes doubtless, they are, [Answ.] yet Parents are wisely to consider the nature and quality of the childes offense, and to proportion their censure and correction as near as they can answerable to the same. As it is a fault for Parents to be too rigorous to their children, so on the other side it is also a fault in them to be too remiss, and too indulgent, and too much to tender and cocker them, this was David's fault, 1. Kin. 1.6. the text saith, He would not displease Adonijah his Son from his childhood, to say, why hast thou done so? And this is the fault of too many Parents in these days, and especially of many foolish mothers, who so dandle their children, and are so vainelie pleased with them, that even their faults also please them; they delight to hear them swear, and to missecall others; this is to let loose the reins of fatherly authority, and to lay the bridle on the necks of their children, and so doing, they make them wantons, and dissolute persons, and as much as in them is, bring the curse of God upon their children.
Censure and correction of children is necessary, for as Solomon saith, Prov. 22.15. Foolishness is bound in the heart of a child, but the rodd of correction shall drive it away from him; there is a bundle of frowardness, stubborness, vanity, and wickedness, bound up in the heart of a child; Job 11.12. A man new borne is like a wild Ass colt, but the rod of correction shall drive it away from him. It is therefore Solomon's counsel, Prov. 23.13.14. Withhold not correction from the child, If thou smite him with the rod, he shall not die thou shalt smite him with the rod, and shalt deliver his soul from hell. Parents therefore are to correct their children offending, and if they do not, they sin; but they must take heed their censure and correction be not extreme, and immeasurable, they must look to the measure of it, that they exceed not measure in it, and that it may be such as may profit their children.
And to that purpose, these rules are fit to be thought upon, and observed.
[ 1] First, thy child deserving correction, do not thou fly upon him in a passion, that bewrays more then brutish affection, but seriously consider with thyself, the nature and quality of the offense, and how often, or seldom thy child hath so offended, and accordinly fit thy correction as near as thou canst.
[ 2] Secondly, correct thy child with compassion in thine heart, even with yearning bowels in the doing of it, consider with thyself, that happily the frowarnesse, or curstnesse, and particular evil quality that is found in thy child hath been transmitted and conveyed from thee unto him, and thou correcting thy child, dost but punish thine own sin in thy child; think with thyself, shall I thus punish mine own sin, and that in my child? Shall I thus prosecute the corruption that I have conuaid to my child?
[ 3] Thirdly, let the chastisement of thy child be with a lifting up of thine heart to God in prayer, that he he would give thee a wise heart to give correction, and thy child a soft heart to receive it with patience, and to profit by it.
And if these rules be observed of thee in the correcting of thy child, doubtless thou shalt do it with mildness, and without rigor, and thou shalt do it with profit to thy child, and with comfort to thyself; yea, thy child in such manner corrected will give pleasures to thy soul, Prov. 29.17. He will utter such gracious speeches, do such righteous deeds, and have such comely gestures, and practice such obedience and thankfulness towards thee, as shall much delight thy soul; therefore remember the rules propounded.
Mark we further, the Apostle layeth down his prohibition in these terms: Prouoke not your children to anger: Where we see, that howsoever children are not to be provoked to unjust anger, and if they be, they cannot excuse themselves, that they are thereunto provoked, yet Parents are not to give them occasion of such anger; Parents are not to stir them up to it by their rigorus dealing with them.
Hence we may raise this general truth.
Though no evil spring but from an evil root, nor issue [Doct. 2] out but from an evil fountain; yet, men are not to provoke and stir up others to evil, nor to give them occasion to it; for although man can excuse himself by saying, I was provoked to th • s or that evil, yet is not he without his sin, but many times his sin is the greater, as our Savior said to Pilate, John 19.11. Who hath provoked and stirred up another to evil For that is (indeed) to lay a stumbling block before another, and a fearful woe is denounced against everyone by whom offenses come, Math. 18.7. Woe be unto the world because of offenses, [Reason] for it must needs be that offenses shall come, but woe be to that man by whom the offense cometh, who gives the occasion of offense.
This serves to discover the sin of such as use to provoke the choleric to anger, the drunkard to excess in drinking, the contentious person to quarrelling and take pleasure, and make themselves sport in stirring up others to sin; thou must know, whosoever thou art, that in so doing thou makest thyself guilty of great sin; for in so doing thou seruest the Devils turn, thou art his instrument, yea thou takest on thee the Devils trade, and that is the worst trade in the world; its his trade and manner to spy out to what sin men are most naturally inclined, and there to assault them, and wilt thou be like the Devil?
Again, consider with thyself, with what conscience canst thou be a means to draw others into temptation, whereas the Lord requires thee to pray for thyself and others, Lead us not into temptation? And remember thou the punishment of the Serpent, Gen. 3.14. for being an instrument of the Devil in tempting our first Parents; if the natural Serpent was so plagued for being an instrument of the Devil in his temptation, vnknowingly, what shall become of thee, if thou apply thy wit, thy tongue, and heart, to do him service in this kind? Surely, as thou art the Devils instrument, and like him in thy practice, so thou mayest justly look one day to be like him in punishment: and if they that turn many to righteousness, shall one day shine as the stars forever and ever, Dan 12.3. Then surly, thou that turnest many from righteousness, and stirrest them up to sin, shalt be as black as the blackness of Hell, and to thee as Jude speaks verse 13. is reserved the blackenesse of darkness forever. Think on it, and know it is not so small a matter, as its commonly thought to be, to make others drunk, or stir then to any sin.
One thing further, may be briefly noted from this verse (namely) this, that the Apostle would not have children's minds discouraged, Fathers provoke not your chidren to anger, least they be discouraged, saith the Apostle, he would not have their minds daunted and cast down in them.
Hence we are taught.
That Parents are chiefly to take heed of doing any [Doct. 3] thing that may daunt the minds of their children, and discourage them, and make them that they have no heart to do good things, they are rather to encourage, and to hearten them to every good duty; yea, if parents espy but any good mind, and good inclination in their children, if they discern but any seed of grace, or good gift, springing up in their minds or hearts, if they perceive any proneness in them to religion, any desire after some special good calling, as happily to the Ministry, or the like, they are to cheerish it, and according to their power, they are to use all good means that it may be increased, at least to water that tender bud with the drops of sweet counsel, and with the word of comfort and encouragement, and to send up to heaven by prayer, that the Lord would warm it by his spirit, and rain down his blessing upon it, that it may grow to some ripeness.
They are altogether unworthy the name of parents, [Use.] who grieve at the good graces of their children, and restrain them from all means whereby they might attain to further increase of them. Good Parents, and they have any soundness of grace in their own hearts, will be glad and much rejoice to see the lest beginning of grace in their children, they delight to see grace in any other whosoever, but most of all appearing in their own children, and they will carefully use all good means that serve for the increase of it, and they will ever encourage and hearten on their children in every good duty.
VER. 22. Servants be obedient unto them that are your Masters, according to the flesh, in all things, not with eye service, as men-pleasers, but in singleness of heart, fearing God.
The Apostle having laid down the special duties of those in the Family, who are more nearly tied one to another. Now he comes to the duties of such as are less bound one to another, (namely) to the duties of Masters and Servants, and following his former order, he begins with the duty of servants, and the condition of servants being harder then any other, he sets down their duty in more words then any of the rest.
First exhorting to it in the 22. and 23. verses, and then strengthening his exhortation by force of argument, verse. 24.25.
In this 22. verse, we have two things in general laid before us.
First, the duty of servants generally propounded by way of exhortation in these words. Servants be obedient unto them that are your Masters according to the flesh, in all things, and then the manner of their obedience in the words following, Not with eye-service, as men-pleasers, but in singleness of heart, fearing God. Touching the exhortation to the duty more particularly the Apostle doth first propound it, and exhort to it indefinitely, Servants be obedient to your masters ) and then he amplifies his exhortation both by describing their masters, that they are their masters according to the flesh, and by setting down how far forth obedience is to be yielded unto them, (namely) in all things: Servants be obedient unto them that are your Masters according to the flesh, in all things.
Let us first examine the words of this exhortation touching the sense and meaning of them.
(Servants) In the time of the Apostle when he writ this Epistle, such were properly called (Servants) as were taken in war, and kept in bondage, or such as were bought with money, and indeed slaves to their masters, but we are to take the word in a larger sense, for servants of any sort whosoever, even such as our servants are, who serve for wages, or as Aprentices, (be obedient) the original word here used is the same we had, verse 20. and the meaning is the same; Servants listen and hearken to your masters, and yield to them, and obey them in that they say, or do to you, (according to the flesh) these words have relation to the word (Masters) Masters according to the flesh, and the meaning is, to your masters who have power only over your bodies and not over your souls and consciences (in all things) that is, in all things your masters say, or do to you, being things honest and lawful, for so much is implied in that masters have power only over the bodies of their servants, and not over their souls, so as if the master command his servant anything against the liberty of a good conscience, he is not therein to be obeyed.
Thus then we are to conceive the meaning of these words, as if the Apostle had said.
Now here, first, the special duty of obedience due [Doct. 1] from servants to their Masters, comes to be considered, and touching that, I will show first what that obedience is.
Secondly, wherein it consisteth.
Thirdly, the persons whom it concerns.
And fourthly, how far forth it is to be yielded by servants to their Masters; then after some particular examination, I will add some motives to stir up servants to this duty.
First therefore know, that this obedience is a willing, and cheerful yielding of servants to the voice and will of their masters, even a cheerful yielding to that which is said to them of their masters, and willed by their masters to be done or suffered of them.
And this willing and cheerful yielding of servants to the voice and will of their masters stands in two things.
First, in a cheereful doing of things commanded by their [ 1] masters, though the things commanded, be never so base, or never so laborious, and painful, Luke 17.7. Christ sets down this clearly, ween he saith, Which of you is it that having a servant plowing, or feeding cattle, would say unto him by and by, when he were come from the field, go, and sit down at table: as if he had said, if a servant that hath been toiling all the day long in following the plow, or the like labor, at night when he comes home weary and hungry, be commanded by his master a further service, he is not to refuse to do it, he is still to do what his master commands him.
[ 2] Secondly, the yielding of a servant to the will of his master is in a meek and patient bearing of that rebuke, or correction that is laid on him by his master, yea, though the correction be without just cause, or unreasonable, and more excessive then it ought to be. 1. Pet. 2.18. Servants saith the Apostle, be subject to your Masters with all fear, not only to the good and courteous, but also to the froward, even to such as are froward, crabbed, and perverse, and wrongfully buffet you, for so it follows, verse. 20.21. For what praise is it, if when ye be buffeted for your faults ye take it patiently? but and if ye do well, ye suffer wrong and take it patiently, this is acceptable to God.
Servants are in silence to suffer the checks and rebukes of their masters, not answering again as it is Tit. 2.9. not muttering or murmuring, not giving one word for another, and they are patiently to bear that correction that is laid on them by their masters, though it be unjust or excessive, and therefore say not then, being a servant, when thou art unjustly corrected, I deserve not to be so roughly dealt withal, but remember thou deseruest more at God's hand for some other sin, and the hand of thy master is but the instrument of God, for the punishment or correction of that other sin which is in thee.
Now for the persons whom this duty concerns, that is laid down in the first word (Servants) the Apostle here also not limiting this duty to servants, of this or that sort, but saying indefinitely (servants) we are given to understand that the duty belongs to all servants, whether they be bound to their masters, or serve for wages, or howsoever, say not thou, I am but a Journey man, or I am but hired for a day, or my master is my brother, my uncle, or my kinsman, and therefore I am not bound to such duty and obedience as others, no, no, remember that Jacob served his uncle Laban Genesis the twenty nine. If thou be a servant, to whomsoever, or for how long or how short a time, thou art bound to yield obedience to him that is thy master, both willingly, doing what he commaundes thee, and patiently suffering what he lays on thee, either in word or deed.
Forth the fourth thing, how far forth this duty is to be yielded by servants to their masters, that is expressed in these words (in all things) thou art a servant, thou must yield obedience to thy Master not in some things, such as are most easy, or do best agree with thine own fancy, doing what likes thee, but thou art to do what things soever pleaseth thy master, Tit. 2.9. what he will have thee do, being not contrary to the word of God, being things honest and lawful, indeed if thy master command thee to lie, to swear, or the like, thou art not therein to yield to his commandment, but in all indifferent and lawful things, obedience must be yielded by the servant to his master.
[Use.] Now if servants try themselves by that which hath been delivered, out of question most servants will, find themselves far short of that duty they owe to their masters.
It is a general complaint that servants were never worse then now in these days, and indeed scarce one servant of a thousand makes conscience of that obedience that is due to his master, where is almost the servant to be found that yields willing and cheerful obedience to the voice and will of his Master, or Mistress, or Dame, for the word (Masters) is to be understood of both? where is that servant that willingly doth that which is commanded by his Master, or Mistress or Dame, and with meekness and patience bears that rebuke or correction they lay on him or her? Nay, do not many servants, being bidden do one thing do another, and even what they list themselves? and if they be rebuked are they not ready to reply? do they not answer again, and give one hard word for another? are they not sometimes as loud as their masters? and if they be corrected do they not many times take the staff by the end, and resist? yea, do they not sometimes curse their Master or Mistress, or Dame, and wish a plague or mischief to light on him, or her, or on the hand that strikes them? those things and many other of like sort, are too common with servants, and are matters of just complaint in the mouths of most governors of families.
Well, let all servants now call themselves to a strict account, and examine themselves touching this duty of obedience towards their masters by that which hath been said, and finding that thou hast heretofore failed, be humbled for thy failing, thy disobedience to thy master is one of thy great sins, and till thou be humbled for that, thou hast no true repentance.
Therefore this day before tomorrow be humbled for that, and learn henceforwarde to make conscience of yielding due obedience, to thy Master.
And to help thee forward, consider with me that so long as thou art disobedient to thy master, thou cannest [ 1] do no good duty of God's worship either pleasing to God, or with comfort to thine own soul, thou cannest not pray with comfort, hear the word, or receive the sacraments with comfort, for why? thou livest in a manifest breach of God's commandment, yea, thou causest his name to be evil spoken off, 1. Timoth. 6.1. how then cannest thou do anything either pleasing to God or comfortable to thine own conscience? it is not possible.
Again, consider that thy master is but thy master acaccording [ 2] to the flesh, he hath power only over thy body, but there is a master in heaven who hath power over both body and soul, and if thou pull thy neck from under the yoke of thy earthly Master, and refuse to yield obedience to him in thy body, happily because he is an hard master, know that so doing thou bringest both thy body and soul under the yoke of God's wrath, who hath power to destroy them both, eternally in hell fire, be therefore better advised, and if thou desire to do duties of God's worship, pleasing to God, and with comfort to thyself, if thou wouldest not, by easing thyself (as thou thinkest) by withdrawing thy neck from under the yoke of this earthly master, (who can only deal hardly with thy body) bring thyself under the heavy yoke of the wrath of God, who can and will without thy true repentance, destroy both body and soul in the fire of hell, then in the fear of God, be thou stirred up to yield willing and cheerful obedience to thy Master, do that thou art commanded, be it never so base or laborious, being a thing lawful, and suffer with meekness and patience that rebuke and correction that is laid on thee by thy Master, and if thy Master correct thee unjustly, consider thou that it is the Lord's will thou shouldest be under so sharp a master, and he calls thee to suffer a little for his sake, who gave his own son to suffer so much for thee, if thou belong to Christ, therefore submit thyself and bear it quietly, and lay aside all reasonings of the flesh that rise up to the contrary.
As happily thou wilt say, I could be content to bear rebukes and correction too at the hands of my master, if he were a man of any account or reckoning in the world, were he a magistrate or a minister, or some other man, but alas my master is a poor silly man, one of the poorest in the place where he dwells, and therefore I cannot so well digest his rebukes, and so patiently take correction at his hand.
Take thou heed of this kind of reasoning, this comes from the suggestion of Satan, and from thine own corruption, and know it for a truth, that be thy master never so poor, he hath as much authority over thee, as the greatest man hath over his servant, his poverty doth nothing detract from his authority over thee, neither ought it to lessen thine obedience to him, and therefore make conscience of it to yield obedience to thy master, be he never so poor, or of never so mean condition in the world. And so much of the special duty of servants here laid before us.
One thing yet remains to be observed in these words namely the description of masters; they are masters according to the flesh, that is, such as have full power only over the bodies, and not over the souls of their servants, here is then matter of comfort for servants that are under hard and cruel masters, thy cruel master is but Master over thy body, he can but exercise his cruelty over that, he can never hurt thy soul, and he can use his power over thee, but during the time of this frail and mortal life, in the grave the servant is free from his master, Job. 3.19.
Yea, if thou be a servant fearing God, and thy master a carnal man, here is comfort for thee, thy master hath only power over thy body, the chief part, thy soul and conscience are free, yea, freer then the soul of thy master, for he is a servant to sin, but thou art the Lord's free-man, 1. Cor. 7.22. but the point espccially here offered is this.
That the master hath not authority over the soul, [Doct. 2] and conscience of his servant, he hath not power to impose any new thing on his soul and conscience, anything not warranted by the word of God, no, the master is not to command the body of his servant so as may hinder the liberty of good conscience, as to command his servant to attend him at a mass or some idolatrous service, if the master so command his servant, he is not to obey him, as the Apostle saith, 1. Corinth. 7.23. we are bought with a price, be not the servants of men, the Apostle there simply forbiddes not service to men, (for that were to contradict himself in other places) but service and obedience to men in things not commanded by God, not warranted in the word of God, a subjection of our willes in the case of religion to the will and pleasure of men, it is therefore a profane speech to say, I will be of what religion my master will have me, [Use.] if he will have me to be a Protestant, I will be one, if a Papist, so I will be, that is to subject thy soul to thy Master, whereas indeed, he is but master over thy body, thy master according to the flesh.
Indeed saith the Papist, (here he takes hold) secular masters and secular governors, be it Prince, or whosoever, they have nothing to do in matter of religion to impose any new thing on their inferiors, they are but masters according to the flesh, but the Pope and his clergy, being spiritual Masters, Masters in spiritual things, they may impose what they think meet on their inferiors.
[Answ. to it.] I answer them in a word, it is a mere device of their own brain, to make a distinction of masters, according the flesh and spiritual masters, we find no such distinction of masters in the word of God, the Apostle adds this note of difference (masters according to the flesh) to distinguish earthly masters, from our one only Master in Heaven, Christ Jesus, the only Master of his Church, the house of God, and therefore this is but a Popish fancy, that some are secular masters, and some are spiritual masters, and that they may impose on their inferiors what they think meet, this cannot stand with the truth of the word of God.
Come we to the second general laid down in this verse, (namely) the manner of obedience due from servants to their masters, in these words (not with eye service as men pleasers, but in singleness of heart fearing God) we see here the Apostle sets down both what manner of obedience servants ought to yield to their masters, and the contrary to it, commanding the one, and forbidding the other, and he begins with the contrary, which he calls eye-service, and tells servants they are not to obey their masters with eye service, and least his speech should be mistaken and misconstrued in forbidding eye service, he further shows what manner of eye service, he forbids, namely, such as commonly come from men pleasers, from such as only seek to please men.
Not with eye service (saith the Apostle) as men pleasers, and then he comes to the right manner of obedience thar servants are to yield their masters, showing that it ought ro be contrary to that eye service, even single or simple hearted obedience, even such service as is done in singleness and simplicity of heart, and he doth further discover the root of that, whence such single hearted service springeth, (namely) from the fear of God. But in singleness of hert fearing God, and that is the general resolution of the second part of this verse, setting down the manner of obedience that servants owe to their Masters.
Let us clear the words touching the true sense and meaning of them (with eye service) the original word is in the plural number, (not with eye services) the meaning is not with duties of obedience performed to the eye, not doing the duties and things commanded by your masters, only in the sight and presence of your masters only when they are present and look on you, or may come to the knowledge of that you do, and if they turn their backs, or the things you do shall never come to their knowledge, or at least you so imagine, then you either sit idle, or slack your labor, or do worse, as men pleasers, that is, as those who only care to satisfy men, and to give them contentment for the time, and have no further respect (but in singleness and simplicity heart (for so is the word) the single or simple heart in Scripture, is usually opposed to a double, hypocritical, and deceitefull heart, and by it is meanr a sound, honest, and sincere heart, and the meaning of the Apostle is this.
But doing service to your Masters, in the simplicity and truth of your hearts, without any manner of fraud or dissembling, even from the sincerity of your hearts, yielding to your masters, sound, true, and faithful service, (fearing God) (that is) carrying in your hearts as the ground of such sincere and faithful service, a reue. rent awe and holy fear of the great and glorious Majesty of God, even out of a holy love to him, in regard of his mercy, and of a reverent love of him, in respect of his judgments and fearing to offend him in anything.
Thus then conceive we these words (not with eye-service, as men pleasers, but in singleness of heart fearing God) as if the Apostle had more largely spoken thus.
Now first from these words, expressing the manner of that obedience and service that is due from servants to their Masters, servants are further taught.
That they must not only yield obedience to their masters & do thē 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 here expressed, it must not be eye-service, obedience to the eye of the masters, but single hearted service and sincere, coming from the fear of God, servants must yield to their masters true and faithful obedience, they must do them service truly and faithfully as well in the absence of their masters as in their presence, as well when their masters cannot look on them, or happily take account of their service, being employed in other affairs far distant from them, as when their masters stand over them and behold everything they do.
Sinceritie and faithfulness is required of servants in [Doct. 3] doing service to their masters, in all places, and at all times of employment, in any business of their master. And further to prove this, besides the evidence of this text, read Tit. 2.10. The Apostle there requires it in plain terms, that servants show all good faithfulness to their masters, that they show their sincerity of heart in all things, for that (as I take it) is the meaning of the Apostle, when he saith (all good faithfulness) as if he had said, servants show forth sound and sincere faithfulness in all your obedience, and in all your services done to your masters, not to spend time in proving the general, but rather to make it manifest in the special branches of it: we must know there be two things wherein that true and faithful • service that servants are to yield to their masters, especially consisteth (namely) in diligence, and in a care of their masters good.
Servants are to yield faithful obedience to their masters,
First, in a diligent performance of that business they are set about by their masters, as well in their absence as in their presence, not idling and loitering, and trifling out the time when their masters eye is from them; but at all times, doing that business whereabout they are employed, with the uttermost strength of their mind and body, or both, according to the quality of the business.
And secondly, in a care of their masters good, and profit, and his lawful advantage, not pilfring any of the benefit of their labors to their own use, without the consent of their masters, nor riotously and wastefully misspending their masters meat, drink, or any of his goods, but being as careful and as thrifty for their masters and their families as they would be for themselves and their families, and that also as well in the absence as in the presence of their Masters.
Will we see some examples of true and faithful service in both these kinds. Look upon Joseph, Genes. 39. he no doubt was diligent in the works of his masters service, as we may gather by the Lord's blessing on his labors, he was also careful of his masters goods, insomuch as the text saith verse 6. That his master left all that he had in Joseph's hand, and took account of nothing that was with him, and verse 8. That his master knew not what he had in the house with him, but committed all that he had to his hand.
But most excellent and memorable in this kind, is the example of Jacob, Gene. 31. verse. 38. to ende of verse 40. This 20. years, saith Jacob, have I been with thee, thine ewes & thy goats have not cast their young, and the rams of the flock have I not eaten. Verse 39. Whatsoever was torn of beasts I brought it not to thee, but made it good myself, of mine hand didst thou require it, were it stolen by day, or stolen by night. There was his faithful care for the the goods of his Master, he was so far from pilfring anything from his master, as he made good that which was lost, and for his pains and diligence, he saith, That he was in the day consumed with heat, and with frost in the night, and his sleep departed from him. Here is indeed an example of single hearted, and faithful service yielded by a servant to his master; let all servants look on this example, and consider it, and if they duly consider it, and thereby examine their own practice, no doubt it will convince most servants of unfaithfulness towards their masters.
[Use.] If most of our servants compare their manner of service done to their masters, with this right line of true service, it will discover the wickedness of their hearts, & they must needs acknowledge they swerve far from the right manner of service they ought to yield to their masters; Do not many servants in their masters presence seem to be very diligent and painful, yea, careful too for the good of their masters, and that their work may be for his best advantage, and every way seem to yield to him true and faithful service, but if once he turn his back to them, then they loiter & trislle out the time and care not which end goes forward; yea if they can hide their negligence and fraud, though it be by a lie, as Gehazi did, 2. King. 5.25. They care not, its the complaint of many masters, and no doubt a just complaint, that their servants wili do little, or nothing, longer then they look upon them; yea that some of their servants, if they look not narrowly to them, will be filtching, and steal from them, and convert their goods to their own use, or wastefully misspend them; It not this the manner of service that many servants yield to their masters? Surely, if they deal truly with themselves, they must needs confess it to be so: Well, know it thou servant, whosoever thou art, that this manner of service is but eye-service, this is not single, but double hearted and hypocritical service; thou plaiest the hypocrite with thy master, and will the Lord suffer thee to go unpunished? No, no, assure thyself the Lord doth hate and abhor hypocrisy in everything. Thou mayest happily please thyself, and give ease to thyself in thy negligence and idleness, or in thy pilfring and drawing things from thy master to thyself, but withal thou bringest woe to thy conscience, and the curse of God on thine own soul; yea, so long as thou art a servant only to the eye of thy master, and art unfaithful in his service, thou eatest not thine own bread, thou livest theeuishly, though thou steal none of thy masters goods, and being idle, and in his absence neglecting his business, thou stealest away thy labor from him, which is as due to thy master as any of his goods; and therefore let every servant be admonished in the fear of God, to take heed of yielding only eye service to his master, and if thou wouldest not be guilty of hypocrisy and theft; two foul sins bringing fearful judgments, be thou stirred up, even in singleness of heart, to do service to thy master, truly and faithfully; be as diligent and painful in thy masters businesses, and as careful of his lawful profit, and best advantage in his absence, as in his presence, and as well when he is many miles from thee, as when he is present and looks on thee, and take heed of the sin of wicked Ziba, 2. Sam. 16.3. He was very unfaithful to his master: consider his example, and learn to avoid his sin.
Observe we in the next place that the Apostle makes an opposition between eye-service pleasing to men, and singleness of heart.
Whence it is clear.
That a servant may do service contenting the eye of his master, and pleasing to him, and yet with a double and deceitful heart; and though the Master be a continual beholder of the conversation of his servant, and his eye always on his service, yet he is not every way a competent judge of his good or ill service, for his servant may do service to his eye, and pleasing to him, and yet carry in his breast a dissembling heart.
Yea the point is general.
[Doct. 4] A man may do good duties contenting the eye of man, and pleasing to man, and yet with a double and hypocritical heart.
Our Savior shows it plainly, Matth. 6. That men may fast, and pray, &c. and in so doing, please men, and get their applause and commendation, and yet be hypocrites and do those things not in truth and sincerity of heart, but in mere hypocrisy and with double hearts; and the reason [Reason] of it is clear (namely) this
Nature can put on the counterfeit and semblance of grace and make that seem to men a gracious work which is done without any dram of sanctifying grace in the heart.
This must teach us not to content our selves with the good liking and approbation of men, [Use.] touching any good duty done by us, we are not to think we do good duties as we ought, because the things done are glorious in the eyes of men, and men like and approve of them; no, no, we must gage our own hearts in the doing of good duties, and look that they be done of us in singleness and sincerity of heart, we may seem to do many goodly things before men, which men may applaud and highly approve, and we may be thought petty Angels, and as it were dropt out of heaven, and yet be empoisoned at our hearts with vain glory, and hypocrisy, and the like; and therefore think not, thou dost good duties as they ought to be done, unless thine own conscience (being instructed by the word of God) bear thee witness, thou dost them in singleness and sincerity of thine heart, ever look to that in the doing of good duties; and assure thyself, if thine own conscience witness against thee in the doing of any good duty, that thou dost it in hpocrisie, or with desire of vain glory, though all the world commend thee for it, yet the Lord hath no delight in thee, and if thine own heart condemn thee, as John saith, 1. Epist. 3.20. God is greater then thine heart, and much more will he condemn thee; and therefore it concerns thee to look to thine own heart, and to the sincerity and uprightness of it in the doing of every good duty.
Mark we further, the Apostle saith not only, with eye-service, but adds to it (as men-pleasers.)
Hence a question may be moved (namely) this, Whether it be utterly unlawful to please men? [Quest.]
Answer: [Answ.] No, the Apostle saith, 1. Cor. 10.33. that he pleased all men in all things, not seeking his own profit, but the profit of many that they might be saved. And Rom. 15.2. it is his precept, Let every man please his neighbor in that which is good to edification, and therefore it is not simply unlawful to please men.
But that we may understand how it is lawful to please men and how it is not: know we it is not lawful to please men in sin, and in evil things; and again, its not lawful to please men in good things, resting only in the pleasing of them, and contenting our selves only in their good liking, but its lawful to please men in good things, and for their good; so did the Apostle in the places before cited, and in his precept, he saith, Let every man please his neighbor in that is good to edification; and again, it is lawful to please men in good things, so as we rest not in the pleasing of them, but aim also and that chiefly, at the pleasing of God.
The last thing offered unto us in this verse, is from the last words of it, (fearing God) where the Apostle making the fear of God the root of single hearted service understand we thus much.
[Doct. 5] That all good and faithful service done by servants to their masters, comes from the true fear of God, that is the root and fountain of it; it was the fear of God that made Jacob and Joseph so faithful in doing service to their masters.
And indeed, where the fear of God is truly grafted in the heart, it will cause men to make conscience of every sin, and where that is wanting, as Abraham concluded, [Use 1] Gen. 20.11. there no conscience is made of the greatest sin.
Wouldest thou then be an obedient servant, yielding service to thy master in singleness of thine heart, then endeavor thou to have thine heart seasoned with God's grace and fear.
And again for masters, dost thou desire a faithful servant, [Use 2] then seek out such a one as fears God, David professed he would seek such an one, Psalm. 101.6. Mine eyes shall be unto the faithful of the Land that they dwell with me, he that walketh in a perfect way he shall serve me; and if thou wouldest have servants that are under thee true and faithful, then endeavor thou and use all good means to work the fear of God in their hearts, they are justly plagued with bad servants, that care not whether their servants be religious, or no, no more then for their Ox or Horse; so that like one of them they be able and willing to do their work; its the complaint of men sometimes, such a one is a very good servant for pains taking, he will work hard, but he is nimble fingered, he will be pilfring now and then. Now, here is the cause of it, he wants the fear of God, he is unfaithful to God, how then can he be faithful to men.
Labor therefore to plant the fear of God in thy servant, and then doubtless he will do thee true and faithful service; yea, then the blessing of God will be upon his service, and happily on all thou hast for his sake, as it is said, Genes. 39.45. The Lord blessed the Egyptians house for Joseph's sake; godliness is gainful even in servants, and therefore bring thy servant to the hearing of the word preached, examine him afterwards, instruct him, and give him good example, and by all other good means, draw him to fear God, and thorough God's blessing, that being once wrought in his heart, thou shalt have him a good and faithful servant.
VER. 23. And whatsoever ye do, do it heartily, as to the Lord, and not unto man.
The duty of Servants towards their Masters being very hard, and withal no less needful for servants to perform, the Apostle dwells somewhat longer on it, then on the duty of any other particular condition of life.
Here therefore in this 23. verse, he still goes on in his exhortation to the duty of servants, and doth further lay before them this general, reaching to all their actions and businesses done in the service of their masters, that whatsoever they do therein, they should do it heartily, and then he shows them the means, how they may come to do so, (namely) by doing it as to the Lord, and not unto men, as if he had said: I exhort you to do what action or business soever you do in the service of your masters heartily; and would you know how you may so do? Here is the way, whatsoever ye perform in the service of your masters do it as a deed and service to the Lord, and not unto men.
(Whatsoever ye do) (that is) what thing, action, work, or business soever ye do in the service of your masters, for the Apostle here speaks of the works of servants, as they are servants, and those are the works of their Masters, and that his meaning is so, the word following makes it clear 〈 in non-Latin alphabet 〉 work it, so the word properly signifies (heartily) the original word signifies, from the very soul, the meaning is, do it from the heart with good will, so doth the Apostle expound himself, Ephes. 6.7. doing the will of God from the heart (saith he) verse 6. and then verse 7. With good will serving the Lord and not men, so the one doth expound the other, (as to the Lord and not unto men) For the understanding of these words, we must know, that every Master, as he is a Master, hath his authority from God. Rom. 13.1. And he bears the image of God in his authority, and power over his servants; and it is the will of God, that the Master should be over his servant, and command him; and that the servant, should be under his Master, and be commanded by him, and obey him. And so the commandment of the Master (not contrary to the word of God) carries the stamp of God's commandment, and the servant in obeying that, obayes the will of the Lord. These things rightly understood, will help us to the understanding of these words, (as to the Lord, and not unto men) and show that they are thus to be conceived; as therein principally serving the Lord, and not men: or thus, as therein doing service, not simply and barely to men alone, but in them to the Lord, and therein obeying his will. The Master as he is a Master, bearing the image of God, and standing in the Lord's stead: his commandment being not contrary to the word of GOD, bearing the stamp of God's commandment.
Come we to the matter of instruction, hence offered: and first, here we see, that servants are further taught.
That they must do all their works, in the service of their masters, from the heart willingly: whatsoever they do in the service of their Masters, be it great or small, be it pleasinge, or displeasinge to themselves, they must do it from their very heart and soul.
Howsoever the servants soul be free, and the Master hath not power over it: Yet the beginning of all good service, from servants to their Masters, is in the heart, and soul: and from thence it must come, and this is not only clear from this text, but also from that Ephes. 6.6. Where the Apostle saith to servants: be obedient to your Masters, not as men-pleasers, but as the servants of Christ, doing the will of GOD from the heart.
And the reason and ground of this, is that general truth that it is no true service or obedience either to God or men, that is not willingly performed, there is a need full work of the heart and soul in every service and duty done, whether to God or men, and if the duty done, be either forced or done with a grudging heart, it is no [Use 1] sound part of obedience, and therefore let all servants examine and take account of their own hearts, in doing the work, of their masters service, and look thou do every work thou art set about by thy master willingly, and from thy very heart and soul, and lay aside all grudging and repining, too common a thing with many servants, especially if the work be any whit laborious and wearisome, then many servants go about it with an ill will, and with a secret repining in their hearts, and as we use to say, as if they had neither life nor soul, take thou heed of this, and know that howsoever thy work so done may bring profit and benefit to thy master, and thou mayest think that sufficient, as some stick not to say, have I not done your work, and what would you have more? yet indeed that is not enough, if so be thou desire comfort in thy doing of service to thy master, howsoever I say, thy deed done may bring profit to thy master, yet being done unwillingly, it will never being comfort to thine own soul, thy work done unwillingly, is no more pleasing to God then the deed of thy masters horse or ox; And the application of this may be general, if we do [Use 2] any good work or duty, be it in the immediate worship of God unwillingly, or after the manner of loaden heavy hearted and drowsy professors, surly, there is no comfort to be found in the doing of it, for indeed it is not the doing, but the ready and cheerful doing of God's will, that pleaseth him which we daily pray for; he looks rather to the heart, and to the motion and affection of the heart in doing anything then to the thing it self, yet so as the thing done be agreeable to his will, and a good duty commanded in his word, if any superstitious thing be done it is not pleasing to him, though it be done from the very heart and soul, and with the greatest good intention, and with the greatest devotion that may be, the Lord then regards not the heart, and motion of it, but in doing of any good duty, he rather looks to the heart, and to the affection of the doer then to the thing done, and only that good duty is pleasing to him, which is done heartily, even from the very heart and soul, 1. Corinth. 9.17. and therefore take heed thou be not possessed with a spirit of slumber in doing of any good thing, that is the character and badge of a carnal and drowsy professor, but labor thou to have thy heart quickened by grace, that whatsoever good thing thou doest either in the immediate worship of God, or to thy brethren, thou must do it with alacrity and cheerfulness and from the very heart root, as the Apostle speaks Philippians the first and the eighth, for that is only pleasing to God.
The next thing that comes to be considered is this, the Apostle having said to servants, whatsoever ye do in the service of your masters, do it heartily, he adds further (as the means whereby they may come to do so, this consideration, that in doing service to their masters, they do it not barelie to men alone, but in them to the Lord, their masters (as they are masters) bearing the image of God, standing in his steed.
Hence servants are taught.
That they must discern the image of God in their masters, [Doct. 2] that they may do willing & hearty service unto them, they must consider that their masters are in God's room to them, and stand in Christ his stead, as his vicegerents in the family, and they commanding any lawful thing, it is Christ that commands it.
Hence it is that the Apostle doth exhort servants Eph. 6.5.6. to be obedient to their masters as unto Christ, and as the servants of Christ, but here happily some may say, are wicked and ungodly men, [Object.] unbelievers and such as are not members of Christ, being masters in Christ his stead to their servants? can they that are not members of Christ be in the stead of Christ.
[Answ.] Yea, even they as well as other masters, who are Godly, religious, and the members of Christ, for we must know that masters stand in the stead of Christ, and bearing the image of God, not as they are good or bad, or thus or thus qualified, bur as they are masters, and have power & authority over their servants, for so they are designed of the Lord to that office, and have their power from him, and it is his will and ordinance, that they should be above their servants in place and authority, and that their servants, should be under and in subection to them, therefore every master howsoever qualified, yet as he is a master, he bears the image of God, and stands in Christ his stead to his servant 1. Tim. 6.1. saith the Apostle, let as many servants as are under the yoke, count their masters worthy of all honor, that the name of God and his doctrine be not evil spoken of, the Apostle there speaks to servants that had infidel and unbelieving masters, as may appear by that he adds ver. 2 And they which have believing masters &c. there implying that before he spoke to such as had unbelieving masters, & yet he would have them that had such masters, not to cast off all regard of them, because they were Infidels, but to discern in them the image of God, and as they were masters, that they stood in Christ his stead, & so to yield thē reverence & obedience, & thus ought all servants to do, they must discern the image of God in their masters, and that their masters are in Christ his stead to them, as the ground of all due reverence, and of all hearty obedience to their masters, and therefore thou that art a servant look not thou so much on the outward habit or condition of thy master, nor yet on his quality • good or bad, (though I confess good things in the master, as holy knowledge & the fear of God appearing in 〈…〉 are to be loved and reverenced) but yet as thou art his servant look not so much at them as at the image of God in his authority and power over thee, discern thou that and let thine eye be ever upon that, and that no doubt will be a means to make thee do whatsoever thou doest in thy Masters service heartily and willingly, and from thy very heart and soul, as to the Lord himself, and not to thy master alone; many servants carry themselves rudelie and unreverantly towards their Masters, as if they were their companions rather then their inferiors, not showing any token of subjection, not standing bare to their masters, not bowing unto them, nor rising up before them, yea even in the public assembly many of them stand cheek by cheek with their Masters, with their hats on their heads, which is irreverent behavior in an high degree.
Now here is the cause of it, they discern not the image [Use. 1] of God in their Masters, they look only at the outward appearance of them, which happily is poor and mean, indeed if rich Masters, or Masters of great place in the world did bear the image of God and poor Masters the image of an Angel or some meaner creature, it were something, but thou mayest know that thy Master be he never so poor or mean, as he is a Master bears the image of God as well as the richest master in the world.
Again, many servants happily do that which they are commanded by their Masters, but if the thing commanded a little cross their humor and displease them, they do it vntowardlie, and with very ill will, and what is the cause of this? whence comes this? surly from hence; they discern not the image of God in their Master, they consider not their Masters commanding them any lawful thing, it is the Lord Jesus in them that commandeth it, wouldest thou go untowardly, and with ill will about thy business if the Lord Jesus that hath redeemed thy soul from hell (if thou belong to him) and shall one day come with glory to judge the world, were in thy masters place and stead, and did command thee to do? Oh no, thou wilt say, I would be most ready and willing to do anything, were it never so hard that he should command me, why then consider that thy master stands in the room of Christ Jesus, and thy master commanding any lawful [Use. 2] thing, it is he that commands it in thy master, and if this be duly thought on, and settled in thy mind, no doubt it will make thee do whatsoever thou doest in the service of thy master, willingly and heartily; yea, that everyone of us may yield willing subjection and hearty obedience to our superiors, we must discern the image of God in them, and consider that they have their authority and power over us from the Lord, and as they are our governors, do stand in the Lord's stead to us. Thus did David discern in wicked Saul, when he called him the Lord's annointed, 1. Sam. 26.9. and this indeed is the ground of all willing and hearty subjection of any inferior to his superior, then we shall willingly and heartily do whatsoever lawful thing is enjoined by our superiors, when we have an eye to the image of God in them, and look on them as standing in God's stead, and that the obedience and subjection we yield to them, is yielded not to men alone, but in them to the Lord: yea, to reach out this a little further there is never a one of us, but we are bound to do service one to another, in duties of love and mercy, as occasion is offered.
Now then consider we, that in doing duties of love and mercy to our brethren, we do them not to men alone, but in them to the Lord Jesus, so himself saith plainly, Matth. 25.40. and that will make us do them, heartily and willingly.
What is the pull-back? what commonly makes men unwilling to do good duties of love and mercy to their brethren? surely they look only at the outward habit or quality of the person, & their own flesh teaching them to say within themselves, what? shall I be serviceable to such a base fellow, to one so sordide, so mean, and so ill deserving of me? these are the thoughts and reasonings suggested by the flesh, and that thou mayest be able to quell and overcome them, learn thou to look thorough them, and to espy under the base and mean condition of thy brother a more excellent person, and that in doing a duty of love and mercy to thy brother, thou doest it not to him alone, but in him to the Lord Jesus: If men did duly consider this, that it is the Lord Jesus to whom they do duties of love and mercy in their brethren, would it not put spirits into them, and make them do them willingly and cheerfully? no doubt it would, and ever will, in all that have any true feeling of the comforts in Christ.
And therefore ever consider thou to whom the duty of love and mercy, is principally done, even to the Lord Jesus in thy brother, and that will make thee do it heartily and from thy very soul, as to the Lord, and not to man alone.
Note we one thing further the Apostle saith to servants: whatsoever ye do in the service of your masters, do that as to the Lord.
Hence it is clear that the meanest thing a servant doth [Doct. 3] in the service of his Master is a service done unto the Lord a servant in doing the meanest service to his Master serves tht Lord as the Apostle saith plainly in the next verse, for ye serve the Lord Christ: here is a matter of great comfort for servants employed in mean offices under their masters, art thou employed in thy masters kitchen, as a kitchen boy or maid? doest thou sweep the house, wipe shoes, [Use.] or perform any mean office, in the service of thy master? remember thou to thy comfort, that in so doing thou seruest the Lord, and know that the Lord hath put thee in that office, and submit thyself to his will, and serve thy master in it cheerfully, and with good conscience, and then though thy employment and service be base in the eye of the world, yet it is not base in the sight of God, he esteems it as good service done to himself, he regards it, and will one day in mercy reward it, and think on this to thy comfort.
VER. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
In this verse the Apostle comes to strengthen his exhortation touching the duty of servants before delivered, and to press servants to the practice of it by force of argument, and to that purpose he here useth an argument taken from the rich reward, as it were the wages and hire thereof, which is no less then the inheritance of eternal life, which true believing servants shall receive at the hands of the Lord, as if he had said, be encouraged yield obedience to your masters, and to serve them in singleness of heart, and whatsoever ye do in their service, do it heartily for of the Lord ye shall receive the reward of the inheritance, and this argument the Apostle doth further amplify, first, by their own certain knowledge and assurance of it, that they shall receive such a reward, knowing (saith he) that ye shall receive it. And secondly, by a reason why they are to look for so great reward at the hands of God; because that in serving their masters, they serve their Lord and Savior Jesus Christ, and he takes their service as done to himself, and therefore he (doubtless) will pay them their reward, and give them that reward that he hath promised to all his faithful servants, and so we see the general things that are contained in this verse.
(Knowing) that is, not by guess or conjecture, but certainly, Knowing, you doing your duty being assured of it, your knowledge being grounded on the promise of God, who is faithful and just to perform it (the reward of the inheritance) (that is) eternal life and salvation in God's kingdom of glory.
Now that is called both a reward and an inheritance.
First, a reward, both by way of similitude, because it is given as wages is wont to be given to workmen, and laborers at the end of their labors, when their work is finished, then commonly they receive their hire and wages; so when God's children have finished their course, and passed thorough the labors and miseries of this life, they receive eternal life. Whence it is that the Apostle Peter, 1 Epist. 1.9. saith; They receive the end of their faith, even the salvation of their souls. And in this similitude, and resemblance is eternal life called a reward, and also, because being promised by God to his children, it is duly and justly rendered to them upon his promise.
And secondly, eternal life is called an inheritance, because it belongs, and is, and shall be given to God's children even to such as are his adopted children in Christ, who having received the adoption of sons, are the heirs of God thorough Christ, as we have it, Gal. 4.7. and as the Apostle saith, Rom. 8.17. Being children are also heirs, even the heirs of God, and heirs annexed with Christ, yea joint heirs with Christ the natural Son of God, of whose body they are members, and so are heirs of salvation, as it is Heb. 1.14. and life eternal is their proper inheritance, and therefore so called in this, and in many other places of Scripture, (For you serve the Lord Christ) that is, in serving of your masters, you serve not them alone, but in them the Lord Christ, your masters standing in his steed, and the Lord Jesus Christ takes your service as done to himself, thus then we are to conceive the meaning of the Apostle in the words of this verse, as if he had said.
First, we are here to mark, that the Apostle doth encourage servants to be obedient to their masters, and to serve them in singleness of heart, doing everything in the service of them, as to the Lord, by an argument from the rich reward of their service, that of the Lord they shall receive no less then the reward of eternal life.
Hence then we may conclude.
[Doct. 1] That Servants in doing service to their Masters may have an eye to the reward of eternal life; the Apostle setting this place before them, as an encouragement, that they shall receive the reward of eternal inheritance; they (doubtless) may look up to it, and have respect to it in doing good service to their masters.
And this is grounded upon that general, that in doing good duties, men of any calling or condition may lawfully have respect to the recompense of eternal reward, as it is expressly said that Moses had, Heb. 11.26. And hence it is that eternal life is proposed and set before us in the Scriptures, as a price, and as a garland, or crown, 1 Cor. 9.24.25. And being so resembled, men may have an eye to it in the performance of good duties.
And therefore thus may servants do, in doing service to their Masters, in doing of it, they are principally to mind God's glory, and the discharge of a good conscience in doing their duty, and yet therein also may they have an eye to the promised reward of eternal life, and salvation. [Use.]
And this being so, servants are (indeed) in doing service to their Masters, to have an eye to that great reward of eternal life, laid up and provided for all those that keep faith and a good conscience in doing the duties that concern them, they are to look up to that, and ever to fixe the eyes of their minds on it, and that (no doubt) will further and encourage them to do true and faithful service to their masters; and whatsoever they do in their service, to do it heartily as to the Lord; servants are oftentimes discouraged from doing such service as is required at their hands, from the smallness and slenderness of their wages and reward: and though happily, they receive as much as was covenanted and agreed upon, betwixt them and their masters, yet because it is but little or they think it to little, therefore they take liberty to themselves to neglect their duty, and to do but little, and stick not to say (as the common saying is) if you will mend my wages, I will mend my pace, or to say, what if the service I do be not altogether such as it ought to be, yet it is answerable to the wages I receive, such servants as thus speak, and do, they show plainly they look only to the hand of man, and no higher, and in so doing they deal most foolishly; for they looking only to the reward they receive from men, and doing service (as they think) answerable thereunto, what do they but even deprive themselves of that rich reward, good and faithful servants, shall receive at the hands of the Lord, in comparison whereof, all that servants do, or can receive from man, be it a thousand pound a day, is not to be esteemed worth a rush, and therefore look not thou to the slenderness of the wages thou receivest of thy master, but let thine eye be ever on the greatness of that reward that is yet behind, no less then a kingdom, Math. 25.34. and no less then the riches of thy heavenly Master, verse 21. A reward infinitely surpassing any service thou art able to perform and that (no douht) will make thee lay aside all reasonings of the flesh, as that thy wages are but slender, or thy master is a man, either not deserving a good servant, or without conscience to reward him, and the like, and it will make thee true and faithful in the service of thy master and to do whatsoever thou dost in his service heartily and cheerfully, because thou lookest further then the hand of thy Master, and seest a rich and incomparable reward reserved for thee in a better hand, even in the hand of him who is able, and will also in his good time bestow it on thee, ever look thou up to that rich reward that is laid up in heaven for all good and faithful servants: and consider thou that the Lord of his mercy will crown thy poor service done to thy master with no less then a kingdom, and with the joys of his own everlasting kingdom; and without question, the consideration of that, will cause thee to pass thorough all difficulties suggested by thine own flesh, and will encourage thee to serve thy master in singleness of heart doing whatsoever thou doest in his service heartily and cheerfully.
In the next place we are to mark the Apostles first amplification of his argument in the words of this verse? (Knowing) He saith not barely, for of the Lord, he shall receive the reward of the inheritance, but knowing it, you believing servants doing your duty as you ought in your place and calling, being thereby assured of it, that of the Lord ye shall receive the reward of the inheritance.
Hence we may raise this conclusion.
That doing of the duty that ought to be done in any [Doct. 2] place or calling faithfully, and with good conscience, it gives assurance to believers that they shall be partakers of eternal life.
The Apostle here saith to believing servants, be obedient to your masters, do you your duty as you ought, certainly knowing that so doing, ye shall receive the reward of the inheritance of the Lord.
Hereupon we may gather.
That by faithful and conscionable doing of that duty that ought to be done in any particular place or calling, true believers may certainly know, and be assured that of the Lord they shall receive the reward of eternal life, and this doth the Apostle further show in his own example most plainly, 2 Tim. 4. where he saith to Timothy verse. 5. Do the work of an Evangelist, make thy ministry fully known, then he adds verse. 6. for I am now ready to be offered, and the time of my departing is at hand; as if he had said, do thou Timothy that which becomes thee in thy place and calling, faithfully and with conscience, for I have so done in my place and calling; I have finished my course, I have kept the faith, and done my duty faithfully and conscionably, and stood against all opposition to the contrary, and now I am ready to be offered and to depart this life: and then mark what he is bold hereupon to infer and to affirm, verse 8. Henceforth (saith he) is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, as if he had said, I have finished my course and done my duty in my place and calling, and hereby I know, and am assured, that hence forth is laid up for me a crown of righteousness.
A plain proof of this.
[Reason] That by faithful and conscionable doing of the duty that ought to be done in any particular place and calling, true believers may be assured that the reward of eternal life belongs unto them, and that they in time shall receive it.
And the reason and ground of this is. Because true believers are not only assured by the infallible testimony of the Spirit of God after an unspeakable manner bearing witness with their spirits that they are the children of God, Rom. 8.16. and so as children, have right to the eternal inheritance in heaven, but they are also assured of it by the fruits of the Spirit, 1. John 3.14. We know we are translated from death unto life, because we love the brethren. Love of the brethren, a fruit of the Spirit, gives assurance of translation from death to life, that men are set out of the state of nature which is deadly, and are now in the state of grace.
Now love to our brethren shows it self and is manifested in doing good to them, as in the general calling, as we are Christians so in our particular place and calling, in family, Church or Common-wealth, when we in that particular place and calling, do the best good we can to our brethren, we manifest our true love to them, which is a fruit of the spirit; and therefore, hereupon it must needs follow that by faithful and conscionable doing of the duty that concerns true believers in their particular place and calling, by doing it in singleness of heart, in obedience to the Commandment of God, with a sincere respect to God's glory, and the good of their brethren, they may come to certain knowledge, and assurance, that of the Lord they shall receive the reward of eternal life, [Use. 1] and this being a clear point.
First, it meets with that desperate and devilish doctrine of the Papists, who teach their followers ever to stand in doubt of their salvation, and tell them they can never come to any certain knowledge and assurance, but at the best, may only have a good hope of it, whereas indeed a good and sound hope such as the Apostle speaks of Rom. 5.5. that makes not ashamed ever comes from faith, and faith is a certain persuasion resting on the free grace and promise of God, and so they confound themselves in their own speech: but being pressed with this and the like places (knowing that of the Lord ye shall receive the reward of inheritance, and we know we are translated from death unto life because we love the brethren.