The Great Mystery of Godliness Opened, Exposition on verse · Verse 3
VERSE 3.
For I could wiſh my ſelf to be ſeparated from Chriſt, for my brethren, that are my Kinſmen according to the fleſh.
IN this Verſe our Apoſtle putteth down, as a fruit of his love to the Jews, and as a manifeſtation thereof an earneſt deſire of their good; as before he did manifeſt his ſorrow for them, ſo here he doth manifeſt his love unto them, in an earneſt deſire of their good, expreſſing that, in wiſhing himſelf to be ſeparated and accurſed from Chriſt, for their ſalvation, and converſion; then he ſubjoyneth one ſpecial cauſe of this his earneſt deſire, and of this wiſh, becauſe they were his kinſmen, and beloved brethren according to the fleſh: ſo we ſee the generality of theſe words, come we now to the ſenſe of them.
For I could wiſh] Or, I would wiſh it: he ſaith not, I could wiſh another; but he putteth it down with an (ego ipſe) I; I my ſelf would wiſh it: to be ſeparated, or accurſed; the Text original (anathema) is the ſame we read in the 1 Corinth. 16.22. where the Apoſtle ſaith, If any man love not the Lord Jeſus Chriſt, let him be (accurſed, an execration,) Anathema Maranatha: yea I my ſelf, ſaith the Apoſtle, could be Anathema. Touching this word, Expoſitors make much ado, and make divers expoſitions of it, not ſo pertinent to this place. But this word, Anathema, in the general acceptation of it, ſignifieth any thing that is ſet apart from the common uſe of man, and is dedicated, conſecrated, and devoted, either unto God, as in Levit. 27.28, 29. They were to ſet apart certain men and beaſts, and devote them unto God; or it ſignifieth things dedicated and devoted unto the Devil; as thoſe things that were conſecrated and devoted unto Idols among the heathen, that were devils indeed, and called foreign, and were hanged up in the Idols temples, and ſo called Anathema: or in the third place, it ſignifieth any perſon or thing that is ſet apart, and devoted unto deſtruction; and hence cometh the word foreign, in Matth. 26.74. Peter beginneth to curſe himſelf, and to wiſh himſelf to be deſtroyed if he knew Chriſt, as many wicked perſons ſay, would they might be deſtroyed body and ſoul. Now in this third ſenſe and ſignification, is the word here uſed by the Apoſtle, not as a thing dedicated to God, or the Devil, but as a thing dedicated and devoted to deſtruction; as appeareth, in that the Apoſtle wiſheth to be anathematized, or ſeparated from Chriſt: for to be ſeparated, is to be removed and ſet apart from ſalvation, purchaſed by Chriſt, and from all hope of it: In a word, it ſignifieth to periſh, and to be utterly condemned; for out of Chriſt there is no hope of ſalvation, that ſo he might periſh in hell, and utterly be damned there, and feel the pains of the damned in hell.
And for further Explanation of this phraſe, ſome think that this wiſh of the Apoſtle was abſolute, and actual, without any condition at all: but others are of another mind, to whom I rather encline; for it was not an abſolute wiſh to be ſevered from Chriſt, but it is to be underſtood with a Condition, namely, he would thus wiſh to be ſeparated from Chriſt, and damned in hell, if it were poſſible, that he being damned, the Jews might be ſaved, and God and Chriſt have the more glory: this ſpeech, it is like unto that of David, in the 2 Sam. 18.33. where David ſaith, Oh Abſalon, my ſon, my ſon, would God I had dyed for thee, Oh Abſalon, my ſon my ſon: he wiſheth with a condition, (if it might be poſſible) would I had dyed for thee: ſo the Apoſtle would wiſh himſelf to be ſeparated from Chriſt; for the Jews, if it were poſſible, that he being damned, the Jewes might be ſaved; that he going to hell, they might go to heaven, and the greater glory thereby come to God and Chriſt: For without queſtion, the Apoſtle here in this ſpeech of his, had not onelyonly reſpect to the ſalvation of the Jews, but he had reſpect to the glory of God, and of Chriſt, that Gods glory might be advanced, and his Kingdome amplified and inlarged: now it muſt needs be, that the Apoſtle ſpeaketh with a condition; (if it were poſſible,) For otherwiſe, the ſpeech of the Apoſtle had been clean contrary, to the purpoſe of God, (yea to that purpoſe which the Apoſtle was acquainted withal,) that the Lord did purpoſe to ſave him, which is manifeſt in the two laſt Verſes of the former Chapter, where he ſaith nothing ſhould ſeparate him; and yet now doth he wiſh ſeparation abſolutely?Rom. 8.38, 39. no ſure, it is with condition; for my brethren, which are my kinſmen) an uſuall phraſe among the Hebrews, to call them brethren, that were of the ſame bloud, Gen. 13.8. Abraham ſaid unto Lot, we are brethren, who was his nephew: according to the fleſh,] This the Apoſtle addeth, to ſignifie that they were his kinſmen according to the fleſh, not by the Spirit, becauſe they were not converted, though they were his brethren, by fleſh and blood deſcended of the ſame Parents, yet not by grace, or by the Spirit; and indeed the Apoſtle meaneth the Jewes, which he ſetteth out, that they were his kindred according to the fleſh: ſo then thus briefly conceive we the meaning of the Apoſtle, as if he had ſaid, Even I my ſelf, and no other for me, could wiſh that I were removed and even ſet apart from ſalvation purchaſed by Chriſt, and all hope thereof; yea I could wiſh my ſelf to be damned in hell, and to periſh if it might poſſibly be, provided that I being damned, the Jews might be ſaved; the Jewes who are my brethren, I mean my kinſmen according to the fleſh, according to the bond of fleſh and blood, that they might come into the Faith of the Goſpel; I wiſh it, that the glory of God in their ſalvation might be increaſed: So much for the meaning of the Apoſtle.
Firſt of all, here cometh a queſtion Queſt. to be anſwered; viz. Whether the holy Apoſtle did well, in thus wiſhing himſelf (if it had been poſſible,) to be accurſed from Jeſus Chriſt? to go to hell for the ſalvation of the Jewes? this ſeemeth a thing not tolerable: For there is or ought to be, in every Child of God, a holy ſelf-love, and a ſanctified ſelf-love, whereby they are bound to love themſelves, above all others, and to uſe all good means for the good eſtate of their own bodies, and ſoules, and that above the eſtate of any other; howſoever as the Apoſtle John ſaith, 1 John 3.16. That as Chriſt laid down his life for us, ſo are we one for another: yet a Chriſtian is not bound to deprive himſelf of a temporal life, for the ſafety of the temporal life of another, no nor yet to deprive himſelf of eternal life, for the eternal good eſtate of others; did the Apoſtle then do well thus to wiſh?
Yes, the Apoſtle doth well in this wiſhing, Anſw. even in wiſhing himſelf to be accurſed from Chriſt, for the converſion of the Jews; becauſe in this wiſh and deſire of the Apoſtle; he had not onelyonly reſpect to the ſalvation of the Jews, and their converſion, but alſo to the glory of God, and of Chriſt, and he knew, that indeed the glory of God, and the glory of Chriſt, would be wonderfully inlarged by the converſion of the Jews, and the glory of God, and of Chriſt, ought to be procured, (if it were poſſible) even with the eternal confuſion of our ſoules, though we be the Children of God.
Queſt. But it may be, ſome may further ſay, Admit it were for the glory of God, that the Apoſtle wiſhed himſelf to be ſeparated from Chriſt, or to be accurſed, or anathema from Chriſt; May a man wiſh himſelf ſeparated from Chriſt, and ſo an enemy to Chriſt, and Chriſt an enemy to him, as the Devils and damned in hell are?
I anſwer Anſw. again, the Apoſtles wiſh is not ſo to be taken, he wiſhed (if it had been poſſible) to be ſeparated from Chriſt, not in love, but in puniſhment: he wiſhed not to become an enemy to Chriſt, nor to be deprived of Chriſt his love to him, and to have Chriſt an enemy to him, but to want the fruition of the fruits of Chriſt his love, that is, everlaſting happineſſe, and to loſe his part in heaven, and to undergo the torments of hell, (if it had been poſſible,) yet ſtill to love Chriſt, and ſtill to be beloved of Chriſt. Chriſt himſelf was made a curſe for us, as Gal. 3.13. yet was he not then (when he was under the curſe) an enemy to God his Father, nor his Father an enemy to him, but he only out of his love to Gods choſen, of his own accord underwent the curſe for their ſins, to redeem them from the curſe. And ſo doubtleſſe the Apoſtle wiſhed to be ſeparated from Chriſt, or accurſed from Chriſt, yet ſo as that he would ſtill love Chriſt, and ſtill be beloved of Chriſt, and ſo we are to underſtand his wiſh: and ſo this queſtion is anſwered.
Now in that the Apoſtle doth here manifeſt his love to the Jews, in his earneſt deſire of their good, expreſſing that in wiſhing himſelf to be ſeparated and accurſed from Chriſt, for their converſion, and ſalvation, it points out to us plainly thus much,
Doctr. That we are to deſire every way the good of thoſe whom we love and are bound to love, and eſpecially the good of their ſoules; we are to wiſh and deſire that it may go well with others, whom we love, and are bound to love in reſpect of their bodies, and outward eſtate, but eſpecially that it may go well with their ſoules, that they may have ſaving grace in their ſoules, and an increaſe of it, and that their ſouls may be poſſeſt of ſaving grace here in this life, and eternally ſaved hereafter in heaven; that is, the thing we are moſt earneſtly to wiſh and deſire in the behalf of thoſe whom we love, and are bound to love. And to this purpoſe we find, that the Apoſtles do uſually in the beginning and fronts of their Epiſtles, wiſh to thoſe Churches and perſons to whom they writ, out of their love to them, eſpecially ſpiritual good things, concerning the good of their ſoules, even grace and peace from God the Father, and from the Lord Jeſus Chriſt, as Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. And ſo in other Epiſtles they wiſh the ſame particular good things to the ſoules of them whom they writ to, not onelyonly in effect, but in a manner word for word: and we find that the Apoſtles do likewiſe uſually give thanks to God, eſpecially for good things beſtowed on the ſoules of thoſe to whom they writ; as for their faith, their hope, their love to God, and to the Saints, their patience and ſuch like. And thereby alſo they do give to us to underſtand, that we are eſpecially to wiſh and deſire the good of the ſoules of thoſe whom we love, and are bound to love, that they may have ſaving grace in their ſoules, and an increaſe of it here in this life, and that they may be eternally ſaved hereafter in heaven. And there is good reaſon for it.
Reaſon. Becauſe indeed ſaving grace here in this life, and ſalvation hereafter in heaven, is the moſt excellent thing that can be deſired, or enjoyed: ſaving grace in the ſoul, is proper to thoſe whom God loves in ſpecial manner, and gives it to none but to ſuch as belong to Gods election: And it ſweetens all other good things of this life, and makes them truly comfortable, without which, they are but accurſed vanities, and vexations of ſpirit, Eccleſ. 2.11. as the Preacher ſpeaks; yea, ſaving grace in the ſoul yeelds comfort and rejoycing of heart, when all other things in this life can yeeld none at all: as in the midſt of trouble, ſorrow and perplexity, and in the hour of death. And therefore doubtleſſe, ſaving grace here in this life, and ſalvation hereafter in heaven, are the things that we are eſpecially to wiſh and deſire, in the behalf of thoſe whom we love, and are bound to love.
But may ſome ſay, It may be that thoſe whom we love, Queſt. and are bound to love, belong not to Gods election: Are we bound to wiſh ſaving grace and ſalvation to them?
I anſwer, Anſw. That they belong not to Gods election, is a ſecret, and unknown to us, and we are not to meddle with that, we are to follow the Will of God revealed, which enjoyns us to deſire the good of thoſe whom we love, and are bound to love, eſpecially the good of their ſoules, even to wiſh them ſaving grace here in this life, and ſalvation hereafter in heaven.
We ſee then a Duty that concerns us, laid before us, Ʋſe. and we are to take notice of it, and to put it in practiſe; it is a duty little thought on, or little regarded by many: we can (many of us) wiſh well to ſuch as we love, and are bound to love, to our children, and friends, in reſpect of their bodies and outward eſtate; we can wiſh them health and wealth, and outward proſperity, that they may live in health, and may thrive and come forward in the world, and may proſper in their outward affaires, theſe things we can wiſh them, out of the ſtrength of natural affection, which indeed we are bound to wiſh unto them, that they may ſo live, and ſo do, by the uſe of all good means. But alas here is our failing, and fault, few there be, that make it the earneſt deſire of their hearts, and the chief wiſh of their ſoules; That their children, ſervants, brethren, friends, and ſuch as they love, and are bound to love, may have ſaving grace wrought in their ſoules, that they may come to have ſaving knowledge of God, ſaving faith, and ſaving repentance, and may come truly to fear the Lord. Indeed ſometimes men (for form and faſhion) break out and ſay; God give grace to my child, to my ſervants, and ſuch like, and God bleſſe them with his grace, and God make them his faithful ſervant; which are good ſpeeches, but this is but a flaſh, and a vaniſhing wiſh, it ends with a breath, and in ſpeaking of it, it is not ſeconded with a careful uſe of all the good means as it ought to be.
Now then know it whoſoever thou art, thou muſt eſpecially wiſh and deſire the good of the ſoules of thoſe whom thou loveſt, and art bound to love, that they may come to ſaving knowledge, ſaving faith, and ſaving repentance, and may come truly to fear God: and thy deſire muſt be true, ſound, ſettled and conſtant, ſeconded with the careful uſe of all good means, within the compaſſe of thy place and calling, that ſerve to work ſaving grace in them, as teaching and inſtructing them, counſelling them, comforting them, and praying for them, and ſending up thy wiſhes to heaven for them. And to help us forward in this duty, conſider we theſe two things.
Firſt, If we make it the earneſt deſire of our hearts, and the chief wiſh of our ſoules, that thoſe whom we love, and are bound to love, may have ſaving grace wrought in their ſoules; we are therein like to God himſelf, and we follow his example: for thus doth the Lord himſelf wiſh to his people, Deut. 5.29. Oh that there were ſuch an heart in them, or who will give them ſuch an heart, as to fear me, and to keep all my Commandements alway: as if he ſhould have ſaid, It is the chief deſire of my ſoul, that they had ſuch an heart.
Secondly, If we earneſtly and heartily wiſh ſaving grace to the ſoules of thoſe whom we love, and are bound to love, it is a good evidence that we have true ſaving grace in our own ſoules, and that we feel the ſweetneſſe and comfort of it in our own ſoules: For certainly, they that find the ſweetneſſe of ſaving grace in their own ſoules,Act. 11.23, 24. cannot but wiſh it to others, and delight to ſee it in others: they that truly fear God themſelves, cannot but wiſh that others did; as Paul ſaid to Agrippa, Act. 26.29. would to God, that not onelyonly thou, but alſo all that hear me to day, were both almoſt, and altogether ſuch as I am. If then we would be like to God himſelf, (and a better example we cannot follow:) and if we would have good evidence that we have true ſaving grace in our own ſouls, we muſt be mindfull of this duty, not onelyonly to wiſh good to the bodies of thoſe whom we love and are bound to love, but eſpecially that they may have ſaving grace in their ſoules here in this life, and ſalvation hereafter in heaven, and carefully uſe all good means ſerving to that purpoſe.
Let us now go on to further matter offered to us from this Verſe; For I could wiſh my ſelf to be ſeparated from Chriſt, for my brethren, that are my kinſmen according to the fleſh.] We are further to conſider, that the Apoſtle (as I have ſhewed) in this wiſh of his, (to be ſeparated, or accurſed, from Christ,) had reſpect not only to the converſion and ſalvation of the Jews, out of his love to them, but he had alſo therein reſpect to the glory of God, and to the glory of Chriſt. He could have wiſhed himſelf (if it had been poſſible) ſeparated and cut off from ſalvation purchaſed by Chriſt, and from all hope of it, and to have been damned for ever in hell, not onelyonly for the good of the Jews, that they might have been converted and ſaved, but alſo for the greater glory of God, and of Chriſt: That God and Chriſt might thereby have had the greater honour and glory; whence we are given to underſtand thus much, and the point further offered to us, from this wiſh of the Apoſtle, is this;
Doctrine. That the glory of God, and the glory of Chriſt, ought to be moſt dear to us, yea dearer to us, then our own ſalvation; we ought to prefer the glory of God, and the glory of Chriſt, before the beſt good thing we do enjoy, or hope to enjoy, yea even before heaven it ſelf; and we are to be willing, rather to loſe our part of happineſſe and glory in heaven, (if it were poſſible) we being the Children of God, then that God, or Chriſt ſhould loſe any part of their glory. And thus it was with the bleſſed Apoſtle in this place; and thus alſo it was with Moſes the ſervant of God, Exod. 32.32. we there find, that Moſes deſired the Lord, if he would not pardon the ſin of his people Iſrael, but proceed in wrath againſt them, and deſtroy them, as they had deſerved by their ſins, that then he would blot him out of his book of life that he had written. Moſes knew that with the preſervation of the people of Iſrael (who were then the viſible Church of God,) was Gods glory joyned, both in reſpect of the promiſes made to the Fathers, (which it was not for Gods honour to fruſtrate) and in regard of the blaſphemies which the Egyptians and other ſpiteful enemies to God, would have been ready (on the ruine and deſtruction of the Lords people,) to caſt out againſt him. Moſes therefore did not onelyonly look to the preſervation of the people, but to the glory of God alſo; and in reſpect of that he was even careleſſe of his own ſalvation, and he preferred Gods glory, before his own eternal happineſſe and ſalvation: indeed, we find not any other example in the Scripture to this purpoſe, ſaving onelyonly theſe two of Moſes and Paul: but theſe do ſufficiently ſhew, that though we cannot attain to that meaſure of zeal to Gods glory, that was in them; yet we muſt aym at it, and we are to labour and ſtrive to the uttermoſt of our power to come to it; and theſe examples do evidence to us, that thus it ought to be with us, that we ought to eſteem the glory of God, and the glory of Chriſt moſt dear to us, and to prefer that before the beſt good thing we do enjoy, or hope to enjoy, yea even before our own happineſſe and glory in heaven; it ought to be dearer to us, then our own ſoules: and the Reaſons and grounds of it be theſe;
Firſt, the glory of God, is the end of all the creatures of God, and for Reaſon 1 his glory were all things made; we live, and move, and have our being from God, to this end principally, to yeeld him glory: and all our thoughts, words and actions are to tend to this, that God may have glory by them, it is that we are taught to pray for in the firſt place, Hallowed be thy Name, 1 Cor. 10.31.
And ſecondly, the glory of God is the chiefeſt good; it's better worth Reaſon 2 then all things in heaven or earth. And hence it is, that the Angels and Saints in heaven, make it their whole joy and felicity to ſing praiſe and glory to God; yea they are ſo raviſhed with the love of Gods glory, that they never faint nor grow weary, in ſounding forth the praiſe and glory of God; they ceaſe not day nor night, ſaying, Holy, holy, holy, Lord God Almighty, which was, which is, and which is to come, Revel. 4.8. and therefore on theſe grounds it followes directly and neceſſarily, that the glory of God, and the glory of Chriſt, ought to be moſt dear to us, and we are to preſerve that, before the beſt good things we do enjoy, or hope to enjoy, yea even before our own happineſſe and glory in heaven, and it ought to be dearer to us, then our own ſoules.
A duty, (to apply it and to lay it a little nearer to our conſciences) a duty I ſay wherein moſt of us come far ſhort; for conſider it, Ʋſe. are we ſo affected to the glory of God, and to the glory of Chriſt, as we hold that dearer to us, then our own lives? yea then our eternal good and comfort, and the everlaſting ſalvation of our own ſoules? alas! if we examine the matter, we ſhall find, that many of us prefer a little worldly pelf, a little eaſe or pleaſure, or a little vain credit in the world, before the glory of God, and the glory of Chriſt. Do not ſome, who have abundance of wealth, wherewith they might do much good, and honour God and Chriſt exceedingly, (as Solomon exhorts, Prov. 3.9. honour God with thy riches,) they might imploy their wealth to many good uſes, to the promotion of Gods glory, and to the furthering of the Goſpel of Chriſt. And do they not prefer the keeping of their wealth, after a baſe, and ſordid, and miſerable manner, before the doing good with it, to the advancement of the glory of God, and the glory of Chriſt? and do not ſome love their eaſe, and the contentment of the fleſh, ſo well, as they prefer that, before the enduring of a little hardſhip, or a little pains, or a little ſuffering for the name and glory of Chriſt Jeſus? They will rather (as they ſay) ſleep in a whole skin, though it be with a breach, a wound and an hole in their Conſcience, then they will undergo any trouble, or hard meaſure, from the hands of men, for doing ſuch things as ought, and might bring glory to God, and might advance the name of the Lord, and whereby Chriſt might be magnified, as Philip. 1.20.
And ſo for the matter of vain credit, and good liking of men in the world: Be there not many ſo poyſoned with the love of that, as they prefer it before the glory of God, and the glory of Chriſt? Are not many aſhamed to profeſſe the name of Chriſt and to be ſound and ſincere in the profeſſion of the Goſpel, becauſe they ſhall be diſgraced in the world, and be counted Puritanes? they will not adorn the doctrine of the Goſpel they profeſſe, Tit. 2.10. they will not endeavour to be blameleſſe and pure, and the ſons of God, without rebuke, in the midſt of a naughty and crooked nation, and to ſhine as lights in the world, as the Apoſtle exhorts, Phil. 2.15. Though God and Chriſt might be thereby much glorified, becauſe then they ſhall be out of favour and credit with men, yea haply with their beſt friends, (as they account them,) with thoſe on whom their preferment depends; yea are there not many in the world, and amongſt us, ſo far from accounting the glory of God, and the glory of Chriſt, ſo dear to them, as they could be content, for that, to part with the beſt good thing they do enjoy, or hope to enjoy; even to part with heaven for it, (if it might be) as that indeed, they will not part with any one beloved ſin, for the glory of God, and for the glory of Chriſt. They will not, for the glory of God, and for the honour of the Lord Jeſus, part with their pride, their vanity, and gariſhneſſe in apparel, their drunkenneſſe, their whoredome, their covetouſneſſe, their uſury, or with any other darling ſin, no, though it be ſo, that together with leaving of their ſin, they might both glorifie God, and alſo enjoy comfort to themſelves here, and happineſſe and glory hereafter in heaven, yet they will not, for the glory of God, and for the glory of Chriſt, and for obtaining of heaven too, forſake their pleaſing ſins.
We ſee then, if we duly examine our ſelves, how far ſhort many of us are, from that affection to the glory of God, and the glory of Chriſt, that ought to be in us. I might lay forth our coming ſhort in this, in many other particulars; but take we notice of our failing, by that which hath been ſpoken: and now take we notice of our duty, how dear the glory of God, and the glory of Chriſt, ought to be to us; and though (as I ſaid) we cannot come to ſuch a meaſure of love and zeal to the glory of God, and the glory of Chriſt, that was in Moſes, and Paul, yet we muſt aym at it, and we muſt endeavour to come to it; and let neither profit, nor eaſe, nor pleaſure, nor honour, nor credit in the world, nor the deareſt thing we enjoy, or hope hereafter to enjoy, be dearer to us then the glory of God, and the glory of Chriſt; if God call us to do, or to ſuffer any thing for his name, and glory, and for the glory of Chriſt, Let us be ready to prefer the doing or the ſuffering of it, before the beſt good thing we enjoy in this world, yea before our deareſt blood, and before our own lives. And to that purpoſe conſider we, that Gods glory is moſt dear to his own moſt bleſſed Majeſtie, Eſay 48.11. … I will not give my glory unto another: And hence it is, that the Lord …even jealous, of his glory, and he cannot abide it ſhould be any way touched, or impaired. Wicked Nebuchadnezzar was ſuffered to go on in ſin a long time, but when he thought by the Majeſtie of his perſon, and Palace, as it were to outface God, he became a miſerable and ſilly beaſt, Dan. 4.27. And wicked Herod had a long time vexed the Church, and eſcaped unpuniſhed, but when he took to himſelf the glory of God, he was ſuddenly ſmitten by the Angel of the Lord, and eaten up of worms, Act. 12.23.
Ʋſe 2 And again, conſider we, if Gods glory be dear to us, and we prefer that before the deareſt thing we enjoy, it is an undoubted evidence that we truly love God, as if a good child tender the credit of his father, and cannot endure any contempt or diſgrace to be caſt on him; we hold it a ſure argument of his love to his father. Look we then to it, that as Gods glory is moſt dear to his own children, ſo it muſt be moſt dear to us, and if it be ſo, and we prefer it before the deareſt good thing we enjoy, or hope to enjoy, we ſhall thereby evidence to our comfort, that we truly love God, and are truly beloved of God; and as his glory is dear to us, ſo we are dear to him, and as we honour him, ſo will he honour us, according to his own promiſe, 1 Sam. 2.30. yea he will not onelyonly honour us with the glory of heaven, but he will give us honour here in this world, ſo far as he ſees meet for us; yea he will give us honour in the hearts of thoſe that hate us, and deal harſhly with us, the Lord will force them to honour us in their hearts: And theſe things duly conſidered, ought to ſtirre us up to be ſo affected to the glory of God, and the glory of Chriſt, as that we prefer that before the beſt good thing we do enjoy, or hope to enjoy; and to hold that dearer to us, then our own ſoules.
Now the Apoſtle in this verſe, ſubjoyns one cauſe moving him to wiſh himſelf ſeparated or accurſed from Chriſt, for the converſion of the Jewes, namely this, becauſe they were his brethren, his kinſmen according to the fleſh: hence note we thus much,
That we are to love our kindred in the fleſh, and to reſpect them, Doctr. and to wiſh them good, yea ſpiritual good, ſaving grace here, and ſalvation hereafter in heaven, becauſe they are our kindred, and becauſe they are knit to us, and we to them, by the bond of fleſh and blood, Deut. 23.7. ſaith God, thou ſhalt not abhor an Edomite, for he is thy brother: Luke 4.16. we find, that Chriſt beginning to preach, he preached firſt at Nazareth, where he had been brought up, becauſe it had been the place of his education, in recompence of that, he preached there firſt, 1. Tim. 5.4. the Apoſtle ſaith, that children or nephews muſt learn firſt, to ſhew godlineſſe toward their own houſe, and to recompence their kindred; for that is an honeſt thing, and acceptable before God: and verſe 8. he ſaith, he that provideth not for his own, and namely for them of his houſhold, he denyeth the faith, and is worſe then an Infidel. So doubtleſſe, he that loves not his kindred, and thoſe he is tyed to by the bond of nature, and doth not wiſh them good, even ſpiritual good, ſaving grace here, and ſalvation hereafter in heaven, becauſe they are his kindred, he failes in his duty, and there is good reaſon for it, namely this:
Nature it ſelf, by the very light of it, teacheth this duty, and binds to the performance of it, to love our kindred, and to reſpect them, Reaſon. and to wiſh well to them, becauſe they are our kindred; and much more Religion teacheth the ſame, and binds to the performance of it, for Religion takes not away natural affection, but perfects it, and piety doth onelyonly order and qualifie natural affection, and not extinguiſh it.
But haply, ſome may object Object. that of the Apoſtle, 2 Cor. 5.16. Henceforth know we no man after the fleſh, yea though we had known Chriſt after the fleſh, yet now henceforth know we him no more. Therefore it ſeems, we are not to reſpect our kindred in the fleſh, becauſe they are our kindred.
I anſwer: Anſw. The Apoſtle in that place ſets himſelf againſt falſe Teachers, who ſtood on outward and corporal prerogatives, and legal and carnal ceremonies, and the generation of Chriſt after the fleſh, theſe things would the Apoſtle no longer know, that is, truſt unto: before his converſion, he ſtood on ſuch outward things, that he was circumciſed, an Hebrew of the Hebrews, by the Law a Phariſee, Philip. 3.5. but now he counted all theſe things loſſe, Philip. 3.8. and will not now know Chriſt onelyonly according to the fleſh, that is his meaning. And ſo it makes not againſt this, That we are to love our kindred, and to reſpect them, and to wiſh them good, becauſe they are our kindred.
And to apply this, Ʋſe. It's a common thing with wicked and graceleſſe perſons, to love them leaſt, to whom they are tyed by the bond of nature, or by ſome ſpecial bond; as ſometimes it breaks out of the mouth of a graceleſſe husband, that he could love his wife well, were ſhe not his wife. And what more common, then for brethren, and kindred to jarre and to fall out one with another, and for men and women to eſteem them leaſt, that are neareſt to them in the fleſh, and knit to them by the bond of conſanguinity, or affinity, and that becauſe of their familiarity with them, and becauſe they were beſt acquainted with their infirmities. Oh but remember thou, when thou art moved to withdraw thy love and good affection from thy kindred, and from ſuch as thou art tyed to, by ſome ſpeciall bond, it comes from the Devil, and from the ſtrength of thine own corruption, becauſe they are weak; or poor, or in miſery, or ſuch like; but know, thou art to love and reſpect thy kindred, becauſe they are thy kindred; and be thou mindful of this duty, love thy kindred, reſpect them, and wiſh good to them, becauſe they are thy kindred: and labour that as they are knit to thee, in the bond of fleſh, ſo they may be knit to thee, and thou to them, in the bond of the Spirit; That ſo, as thou haſt fellowſhip with them in the fleſh, thou mayſt have fellowſhip with them in the Spirit, and that there may be an eternal fellowſhip and communion between thee and them, in the Kingdom of Heaven.