Brief Exposition of Philippians and Colossians, Exposition 2 · Chapter 3
CHAP. III.
THe Apostle (having asserted the truth of the Gospel, and refuted some contrary errors) exhorteth them next unto sutable practice. And in the first part of this Chapter, he presseth upon them generall duties belonging to all conditions of men.
And first, he exhorteth unto all those duties, in the bulk, under the name of seeking Heaven, and things heavenly, and of neglecting things on earth. First, because of Christ's being there in great state, v. 1, 2. And secondly, because they were dead to sin, and things under Heaven. And thirdly, though their spirituall life was now hid, v. …. yet it should kyth afterwards, v. 4. Next he presseth those generall duties in two particular branches; as first, mortification, reckoning forth severall sins to be mortified; first, more carnall corruptions, v. 5. and arguments are used, v. 6, 7. Secondly, more spirituall corruptions, v. 8, 9.—by an argument taken from their regeneration, v.—9, 10. Which he cleareth by removing those things which have no influence upon regeneration, v. 11. Next he presseth vivification, and the exercise of severall vertues; whereof he giveth some examples, intermingling diverse arguments, to v. 16. where he inciteth to the study of Scripture, and giveth a generall rule for all our actions, v. 17.
In the second part, he presseth some duties belonging to Christians, as they are members of Families: First, the duties of wives, v. 18. Secondly, of husbands, v. 19. Thirdly, of children, v. 20. Fourthly, of fathers, v. 21. Fifthly, of servants, v. 22, 23, which are inforced by a promise, v. 24, and a threatning, v. 25.
Vers. 1. If ye then be risen with Christ, seek those things which are above, where Christ fitteth on the right hand of God. 2. Set your affection on things above, not on things on the earth.
He exhorteth from the ground (held forth chap. 2. v. 12.) of their being risen with Christ, that they would earnestly seek, know, and from knowledge, delight in things which are above, to wit, Heaven, happinesse, and all spirituall graces; and not in things earthly, such as riches, honors, pleasures, together with those superstitious rites placed in things earthly and perishing, whereof he spoke before; and that because Christ their Head, their Husband, is above, at the right hand of God, compleatly glorified, and intrusted with full power to dispense all things for his peoples good, Eph. 1. v. 20. 22. Doct. 1. Our serious minding of the main and substantiall duties of pietie and righteousnesse, would serve to divert exceedingly from unnecessary debates about, and practizing of superstitious …ites and ceremonies in divine worship: for, the Apostle (having reasoned against those chap 2.) subjoyneth this exhortation, to set their affections on things which are above, as a most excellent diversion from them. 2. The doctrine of salvation and free grace, is then rightly learned, when the fruits of an holy life do flow from the knowledge of it; other wayes, the grace of God is turned into wantonnesse, Jude v.—4. So Paul (having given a short sum of saving doctrine) exciteth to holinesse of life, as the most sutable fruits of such doctrine: seek the things which are above, &c. 3. As Heaven and glory: so the saving graces of God's Spirit are things above; as coming from above, James 3. 17. and elevating the heart of him who hath them, above things earthly, to entertain communion with God here, that he may live above with God for ever, Phil. 3. 20, 21. Thus they are said to be above; seek the things which are above. 4. Heaven, and saving graces which lead to it, are to be sought, and diligently sought: seek the things which are above. The word signifieth a diligent search, and is applyed to those who are vehemently desirous to have that which they seek, 1. Pet. 5. -8. Mark 12. 12. 5. That Heaven and things heavenly may be thus sought diligently, we must know somewhat of the worth which is in them, and from knowledge put a price upon them: Set your affection on things above. The word rendered affection here, in the Originall comprehendeth the operations of the understanding, will, and affections: So it is to know them, from knowledge to affect them, and so to seek them, 6. Things earthly, and things heavenly, are in two contrary ballances; so that the more of the heart is given to the one, the other getteth the lesse: for, he opposeth those two, Set your affection on things above, not on things on earth. 7. Though we may use the world, and things worldly, yea, and seek them moderatly, that so we may have the use of them, 1 Tim. 5. 8. yet they are to be sought in subordination, and not in opposition to things heavenly: They must not be sought as our last end and furthest shot, Psal. 49. 11. not by unlawfull means, Eph. 4. 28. or, with neglect of God's worship, Matth. 6. 33. not so but to reverence and submit to God, when he crosseth and disappointeth us in them, Job 1. 21. for, in this sense he commands. Set your affection on things above, not on things on earth. 8. Not onelyonly are reall Believers risen with Christ; First, judicially, Christ's resurrection (as all his other actions, wherein he sustained our person) being imputed to us, so, as to obtain what was purchased by them: See chap. 2. v. 20. doct. 1. And secondly, in their own persons, all Believers being really and personally quickened and raised from the death of sin, to newnesse of life, by vertue of Christ's resurrection, Rom. 6. 4. as that, whereby he evidenced his purchasing of holiness for them, by his death, which he doth afterward bestow upon them. But besides, all the Members of the visible Church are in some sense risen with him, in so far as they are actually tyed by their professing and interest in him, 1 Joh. 2. 6. and by the Covenant sealed in their Baptism, Rom. 6. 2, 3. to make use of the vertue purchased by his resurrection, for raising of them up from the death of sin, to the life of grace, for, he supponeth they are risen with Christ: If ye be therefore risen with Christ. 9. From this it followeth, that all within the visible Church, whether regenerate, or unregenerate, are to make use of this consideration of their being raised with Christ, as a strong argument to make them seek after Heaven, and endeavor holinesse of life: the latter sort being ingaged to make use of the power of his resurrection for this end & having Heaven and holinesse purchased for them, if they will but by faith slee unto him: the former sort having an actual right unto those things already, as being judicially risen with him, and the begun life of holinesse bestowed upon them, by vertue of his resurrection, and more of that vertue, for compleating of what remaineth, in readinesse to be communicated unto them, if they will but imploy it by faith: for, from this ground he inforceth holinesse; If ye be therefore risen with Christ, seek those things, &c. 10. Jesus Christ in his Humane Nature is now in Heaven, and not upon earth; else the Apostle's argument would not hold, to seek things which are above, because he is there. 11. The love which Christians do bear unto Christ, ought to be such, that the very place where he is, ought to be lovely for his sake: their affections being wholly set upon it, and upon those things which are in it, and slow from it, or tend towards it: for, so he reasoneth, Set your affection on things above, where Christ is. I 2. The great glory which Christ our Head injoyeth in Heaven, together with the power and authority put upon him for the Churches good, especially for bestowing of grace and glory, Acts 5. 3, is a strong incouragement to make the Members of the Church, and chiefly reall Believers, set about the study of holinesse: for, this glory and power of his, is signified by his sitting at the right hand of God, Eph. 1. 20, 21, 22, 23. and from this he reasoneth, that they should seek those things which are above, whereby he compriseth all those duties wherein holinesse consists, even from this, that Christ is sitting there at the right hand of God.
Vers. 3. For ye are dead, and your life is hid with Christ in God. 4. When Christ who is our life shall appear, then shall ye also appear with him in glory.
He giveth further reasons to inforce the exhortation; First, they were spiritually dead to sin, and by consequence to those earthly things, so, as not to place their happiness in them, or to be sinfully eager in seeking after them. 2. Though their spirituall life, whereof they were partakers by their rising with Christ, was for the time hid under crosses and infirmities; yet it was surely kept for them by God in Christ, v. 3. and should hereafter gloriously appear in Christ's second coming, v. 4. Doct. 1. Reall Believers are spiritually dead, not in sin, Eph. 2. 1. but to sin, Rom. 6. 11. the dominion and reign of sin being shaken off, Rom. 6. 14. and its strength much weakened by the power of grace, Gal. 5. 17. though not totally subdued, Rom. 7. 18. and Christ having undertaken to subdue it wholly in them, Eph. 5. 27. And all the members of the Church (though not as yet real Believers) have ingaged themselves to imploy the strength of Jesus Christ for the subduing of sin; whence in some sense, to wit, judicially by obligation, they may also be said to be dead: for, the Apostle supponeth of all of them, every one in his own way, that they were thus dead: for ye are dead, saith he. 2. The consideration of this, that we are thus dead to sin, is a strong argument for the not-inslaving of our affections to things earthly: for, that would argue sin to be yet reigning, and were an adding of fuell to sin, for keeping of it alive, after we have under-taken to be its death: It's used as an argument here to that purpose: for ye are dead. 3. The spirituall life of grace here, and of glory hereafter, is a life desirable, and onelyonly worthy of the name of life, our naturall life being but short, uncertain, and common to us with devils, reprobates, yea and with beasts; and so unworthy to be called life, being compared with this, 1 Tim. 5. 6. Our life is hid, saith he, speaking of this spirituall life, as if there had been no other life but it. 4. This spirituall life, though really injoyed by Believers, as having grace in possession, 2 Pet. 1. 4. and a right to future glory, Joh. 3. 16. yet it is hid: the crosse which accompanieth godlinesse Act. 14. -22. together with the many out-breakings and infirmities of the godly, Gal. 6. 1. and the nature of this life, which consisteth in things spirituall, as adoption, justification &c. Gal. 2. 20. those things make this life not at all discernable by the wicked, 1 Cor. 2. 14. yea, and hardly by the regenerate man himself, who is carryed much to judge of things according to sense, Ps. 73. 13, 14. So our life is hid. 5. Though this life be hid, yet it is surely kept, being hid with Christ in God, as out of the knowledge, so out of the hazard of the world: God the fountain of all grace and glory, having given all the fulnesse thereof unto Christ the Mediator, Joh. 3. 35. from which fulnesse he is to bestow so much as is fitting for our condition here, Act. 5. 31. reserving the rest to be forth-coming for us in glory hereafter. 1 Joh. 3. 2. It is hid with Christ in God. 6. So near is that union which is betwixt Christ and Believers, that he is their life: His life and theirs are in a kind one, Gal. 2. 20. he having purchased this life for us, 1 Joh. 4. 9. and possessing the fulnesse of it in himself, Joh. 14. 6. that he may communicate it unto them, Joh. 5. 40. and having communicated the first principles and seeds of it already, Rom. 6. 11. besides that, he is the object of this life, their happinesse and life consisting in their knowing and injoying of him, Joh. 17. 3. for, when Christ who is our life, saith he. 7. As Christ now in his bodily presence is removed from us: so he is again to appear, when he shall come the second time unexpectedly, 1 Thess. 5. 2. and with great glory, accompanied with Angels, and flames of fire, 2 Thess. 1. 8. to judge the quick and the dead, 2 Tim. 4. 1. when Christ shall appear. 8. There is a state of glory, both in soul (1 Cor. 13. 12.) and body (Phil. 3. 21.) waiting for the people of God: then shall ye also appear with him in glory. 9. This glory of theirs is to be suspended untill Christ's second coming: There will be alwayes somewhat in-lacking till then; but then their glory shall be compleat, which should make us long for it, Phil. 3. -20. Then shall ye also appear with him in glory. 10. The faith of approaching glory at Christs second coming, is a strong argument to make us wean our affections from things earthly, and endeavor earnestly the study of a holy life: an Heir of a Kingdom will not be much taken with petty pleasures, his minde is so carryed up to higher things: for, Paul presseth them to set their affections on things which are above, because, saith he, ye shall also appear with him in glory.
Vers. 5. Mortisie therefore your members which are upon the earth: fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is idolatry:
He proponeth the former exhortation more particularly, by branching out the Christian mans task in two; First, mortification of sin; and presseth them to mortifie or put to death their members, not of their naturall body, for, that were a sin against the sixt Command, but of the masse of corruption, or body of death, which was in them, to wit, their corrupt lusts and affections, which are said to be upon the earth, because they draw the soul down towards earth: whereof he mentioneth some, which are carnall and fleshly, as tending to fulfill our unlawfull pleasures, fornication, uncleannesse, &c. Doct. 1. The work of mortification, whereby a sinner sensible of the evill of sin, (Act. 2. 37, 38.) doth honestly resolve, (Job 34. v. -31.) and accordingly endeavor, (2 Cor. 7. 11.) to subdue sin throughly, root and branch, or to put it to death; and this not onelyonly one sin, but all known sins, Hos. 14. 2. eschewing carefully the occasions of sin, Job 31. 1. and using all means which may tend to the subduing of it; such as prayer, (2 Cor. 12. 8.) hearing of the Word, (1 Pet. 2. 1, 2.) yea, and in some cases, fasting, Mark 9. 29. But chiefly, acting faith in Christ for strength, Phil. 4. 13. This is a work so necessary, that the life of glory to be manifested at Christ's second comming, cannot be attained without it: for, from what he said, v. 4. of their appearing with Christ in glory, he inferreth, Mortifie therefore, &c. 2. This work of mortification is not perfected at an instant: So much of this body of death remaineth still in life, that the best of Christians must make it their daily task, to mortifie their members, though they be already mortified in part for, v. 2. they were dead, and yet he commands here, Mortifie your members. 3. Scripture-commands for mortifying of sin, do not evince a power in men unrenewed, to obey what is commanded; if we consider that such commands are given, even to those who are already renewed, and are hereby injoyned to carry on the begun work of Mortification towards some perfection, from a principle of habituall grace already infused in them: They are indeed directed also to the unrenewed, who are hereby taught what they ought, but not what they are able to do, Jer. 13. 23. and are also inabled to do what they ought; the Lord making use of those exhortations, as means for conveying of strength to do that which he commandeth to be done; So, speaking unto them who were dead, v. 2. he prescribeth, Mortifie your members. 4. There is a body of sin, and corrupt nature in us, to which our particular vices, sinfull lusts, motions and affections are as members; Our corrupt nature and will making use of them, and working by them, as the naturall body doth imploy its members: besides that, sin doth spread it self through all the members of our body, making each of them servants unto iniquity, Rom. 6. 19. Hence he saith, Mortifie your members, meaning those sinfull lusts and affections. 5. Not onelyonly are the outward acts of fornication, or filthinesse, betwixt parties, both free from the yoke of marriage, to be eschewed; and of uncleannesse, whereby are usually signified all other sorts of filthy lusts, Rom. 1. 24. but also that impotencie of minde, whereby temptations to lust do easily take impression, and are not much resisted, set forth here by inordinate affection, or, (as it may be turned) softness of minde; which yeeldeth easily to the temptation: fornication, uncleannesse, inordinate affection. 6. Yea, the first inordinate motions of lust in the heart, which are not followed forth after deliberation and advice, and are set down under the name of evill concupiscence; even those are to be mortified: evil concupiscence. 7. We do then set against sin to some purpose, when we pursue it to the den, and labour to pluck it up by the very roots, with-drawing from those things which adde fuell to it; for he will have them going from the outward acts of filthinesse to the inward root: evill concupiscence; and to set against covetousnesse also, whereby lust is sed and nourished; evill concupiscence and covetousnesse. 8. Covetousnesse, which consists in an immoderate desire to acquire or keep worldly riches, is a sin which all Christians are to mortifie; not onelyonly because it provideth oyl to make all other sins burn; but it hath a kind of idolatry in it, as drawing our love, trust, fear, and joy, from God and his service, to be taken up with, and laid out upon wealth, and riches, more than any other sins: and covetousnesse which is idolatry.
Vers. 6. For which things sake, the wrath of God cometh on the children of disobedience.
He presseth the exhortation by arguments. The first is taken from the wrath of God, manifested in its sad effects upon those who have continued contumacious and impenitent under those sins. Doct. 1. Unbelief of divine promises and threatnings, and obstinat impenitency under sin, go together; the latter following upon the former: for, disobedience signifieth both misbelief, and contumacy, or disobedience. 2. It is not sin in it self so much, as obduration in it, which draweth down wrath, chiefly lasting wrath upon the sinner; For those things wrath cometh upon the children of disobedience, or children of contumacy. 3. Whatever judgments be already inflicted upon wicked men, they have ground to look for more; for, wrath cometh in the mean time, and is still coming upon the children of disobedience. 4. Though the Lord be sometimes wroth with the truly godly because of sin; yet he is not wroth for ever, Isa. 57. 16. he debateth with them but in measure, Isa. 27. 7, 8. The wrath which is due unto, and is accordingly poured forth upon contumacious sinners, is of another kind; as being everlasting, without any mixture of fatherly mercy, and flowing from sin-pursuing justice, Matth. 25. 4. for which cause he holdeth forth that wrath, which cometh on the children of disobedience, as being most terrifying. 5. As the consideration of the terror of divine wrath is a strong awband to restrain from sin; So it is most moving, when considered in the sad and woful experience of those who have found the dolefull effects of it: for, he mentioneth the effects of this wrath upon others to fear them, 6. Sin keepeth so much of its old interest in the best; and even Believers sometimes are so much overtaken with spiritual deadnesse, (Isa. 64. 7.) that there is need to present the terror of divine wrath unto them, to fear them from sin, and excite them to duty: for, the Apostle proponeth the terror of divine wrath, even to those believing Colossians.
Vers. 7. In the which ye also walked sometime, when ye lived in them.
Here is a second argument taken from their by-past long continance in these sins, when they lived in them, or, were in their natural state. Doct. 1. It is not some moe, or fewer particular acts of a man's life, but his ordinary strain and way, according to which, sentence is to passe upon his state, whether it be good or bad: It was their walking in sin, and making a daily trade of it, which argued them to be in nature, or living in sin. 2. Before a mans effectual calling, there is no difference betwixt him and the most godlesse man that is, so as to make God his debtor either by promise, or because of any worth which is in him to give him grace, Rom. 11. 35. for, as long as those Colossians were unconverted, they were as much inslaved to sin, as the most obstinat of natural men are: In which ye also walked. 3. A mans walking in sin, or his ordinary strain of breaking forth in the outward acts of it, dependeth upon his living in sin, or upon the inward power and dominion which sin exerceth in him, even as natural life is the cause of outward motion; So that the best way to curb the outward acts, is, to strike at the life and power of sin within; In which ye walked when ye lived in them. 4. Our calling to mind of by-past sins, and our long continuance in them, should not be without an holy indignation at them, and at our selves for them, so as to scar us from them in time coming: for, the Apostle mentioneth their by-past continuance in those sins, as one argument to scar them from them.
Vers. 8. But now you also put off all these, Anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9. Lie not one to another,—
He returneth to the former exhortation of mortifying sin, and exemplisieth it in another sort of corruptions, to wit, those which are more spiritual, whereof he mentioneth six; The first three are sins of the heart, the rest are sins of the mouth. Doct. 1. So deceitful are our hearts in adhering to sin, even when they seem to quit it, Psal. 78. 36, 37. that we should not be easily satisfied with our mortifying, or subduing of it: for, Paul (having commanded them to mortifie and kill sin, ver. 5.) he biddeth them here put it off, which speaks somewhat further, to wit, a removing of it quite out of sight, as we do dead bodies, when we bury them: for so the word sometimes signifieth. 2. Though all sins be not alike throughly mortified, there being some more deeply rooted than others, Psal. 18. v.—23. yet the grace of mortification striketh at all known sin, and spareth none; for, it opposeth sin, as it is sin. Gen. 39. v.—9. and so all sin: So the Apostle commandeth, But now also put you off all those. And the particulars after mentioned are not for restriction, but for instance, or, example. 3. In the work of mortification we are not to rest upon the subduing of these sins which are grosse and fleshly, but are to proceed against more spiritual sins also, which have as much of guilt in them before God, (Gal. 5. 20.) though not so much of infamy before men; So the Apostle exhorteth to put off anger, wrath, &c. 4. Anger, which (as distinguished from wrath and malice) is an unjust desire of revenge, is a sin unbeseeming Christians, and so to be put off; chiefly when wrath is joyned with it, which (as it is distinguished from anger) pointeth at the gorging and swelling of the blood about the heart, which fireth the eye and tongue, even that passionate commotion which useth to accompany anger, transforming a man to a very beast, thrusting him forward to act some mischief, Luke 4. 28, 29. and banishing the Spirit of God, Eph. 4. 30, 31. Put off anger, wrath, &c. 5. But then is anger and wrath most dangerous and unbeseeming Christians, when malice is joyned, which (as it is distinguished from anger and wrath) is rooted anger, and continuing wrath, making a man implacable, and obstructing the current of pardoning grace, Mark 11. 26. and making all he doth in Gods service to be lost labour, Matth. 5. 23, 24. Put off malice. 6. Sins of the tongue and outward man, are to be mortified, aswell as sins of the heart; they being in some respect more dangerous, Matth. 18. 7. because more scandalous: Put off blasphemy, filthy communication, &c. 7. The right order to be kept in mortification, is, to begin with the heart, and from thence to proceed to the tongue and outward man: for, he commandeth them to put off heart evils in the first place, anger, wrath, and malice; and the evils of the tongue, as blasphemie, &c. in the next. 8. Disgraceful and contumelious speaking against our neighbours, as it is the result of anger, wrath and malice: so it is a sin to be mortified, as very unbeseeming Christians: whether it be by open railing, secret backbiting, Pro. 26. 22. by derision, or jearing at their sins and infirmities, to shame them, Eph. 5. 4. or by imprecation, cursing of, and wishing evil unto them, Rom. 12. 14. for, seing the rest of the evils mentioned here relate to our neighbor, as their immediate object; we conceive the word blasphemie relates to him also, and is to be taken for disgrace in words uttered against men, as Rom. 3. 8-: Blasphemie. 9. Filthy speaking, or speaking of those things which belong to the lust of uncleannesse, is unbeseeming Christians, and so to be mortified, as an evidence of a rotten heart, Mat. 12. 34. and because it maketh the heart more filthy, infecting also the hearers, 1 Cor. 15. 33. the heart of man being as powder to the fire, easily taken with such tentations; And filthy communication out of your mouth. 10. The sin of lying, whereby one speaketh that which he knoweth to be false, is a sin also to be mortified: and this indefinitly, whether we mean the hurtful lie, tending to our neighbours prejudice; or the officious lie, tending to our profit; or yet the sporting lie, tending to recreation or delight: Scripture condemneth all without restriction, Revel. 21. 8. and 22. …5. and all of them violate that natural order which God hath appointed betwixt the mind and the tongue: lie not one to another.
Vers. 9.—seeing that ye have put off the old man with his deeds: 10. And have put on the new man, which is renewed in knowledge, after the image of him that created him.
Here is a further argument, inforcing the exhortation, taken from the work of regeneration, to which, all of them were ingaged by their Profession and Covenant sealed in Baptism, and which was really begun in those who were true believers among them, whereof he assigneth two parts: First, the putting off the old man with his deeds, that is, our naturall corruption, conveyed unto us by carnall generation, and actuall sins flowing from thence, v.—9. Secondly, putting on the new man, that is, new and spirituall qualities, whereby our corrupt nature is renewed, the saving and operative knowledge of God in Christ, being imparted to it, which work, God by his creating power doth carry on, that thereby he may repair his defaced Image in man. Doct. 1. From this, that our originall corruption is called an old man, and is said to be put off, by a Metaphore taken from cloathes, we learn several things of the nature and power of it; first, originall corruption spreadeth it self far, even through the whole man, soul (Gen. 6. 5.) body, Rom. 6. 19. and all; therefore is it called a man. Secondly, Not onelyonly is it born with us, but hath its rise from Adams fall, Rom. 5. 12. It then took life, and is conveyed since from father to son, unto all descending from Adam, Ps. 51. 5. by ordinary generation, Luke 1. 35. hence it is called an old man; as also because in the godly it is drawing towards expiration and upon the declining hand, Rom. 7. 20. Thirdly, it adhereth very closely to us, as a man's garments, and more closely than any garment, yea, nor a man's skin: for, humane art can draw off the one, but onelyonly the power of God can free us from the other, Rom. 7. 24. Fourthly, it is not of the substance or being either of soul or body, it is onelyonly an adventitious quality, Eccles. 7. 29. for it is compared to garments. And fifthly, as old as this corruption is; yet it is very active and restlesse; not as other things, which as they grow in age, so fall more quiet; but this old man hath his deeds. And sixthly, as near unto us, as far spread through us, as old and active as this corruption is, the Child of God getteth it put off, though not fully, yet in its guilt, Rom. 8. 1. and in its esteem and reigne, Rom. 6. 14. in his resolution, Rom. 7. 19. and in some measure in his practice, and execution, 1 Cor. 6. 11. This is supponed here, seeing ye have put off the old man. Doct. 2. According as the old man of our in-bred corruption is put off, and weakned within; So, actuall sins flowing there-from, are weakened without. The old hand and tongue are inconsistent with a renewed heart; ye have put off the old man with his deeds. 3. From this, that gracious and spiritual qualities are called the new-man, and said to be put on as new garments, we learn severall things relating to the nature of grace: First, it spreadeth it self as far through the whole man, as sin doth, 1 Thess. 5. 23. So it's called a man. Secondly, it is not born with us, Eph. 2. 3. neither cometh it from the first, but second Adam, Christ Jesus, Eph. 2. 8. and is upon the growing hand, towards its full strength in the godly, 2 Cor. 4. 16. therefore is it called new. Thirdly, it adhereth closely to us, as sin did, 1 Joh. 3. 9. and yet is not naturall to us, but an addition to our nature, 1 Cor. 4. 7. we are naked without it, and it is a beautifull ornament to the soul, as new garments are to the body, Rev. 3. 17, 18. from which the Metaphore is taken; and have put on. Doct. 4. We once had this new man, those gracious qualities, at our first creation: for, God made man perfect, Eccles. 7. 29. which is renewed. It signifieth, to restore a thing deformed and antiquated, to its ancient form and beautie. 5. Those gracious qualities were all lost unto us, to wit, in Adam: the Lord dealing with him in that first Covenant, as with a publick person, representing all who were to come of him, Rom. 5. 12. This is supponed, while he saith, which is renewed. 6. It is Christ's aim in giving grace, to recover that in his own which was lost in Adam: which is renewed, or restored to its ancient form and beauty; and after the image of him, &c. that is, the Image of God which was lost in Adam, Gen. 5. 3. and did consist in perfect conformity to God's Law, in both the Tables thereof, and accordingly is set forth by righteousnesse and holinesse, Eph. 4. 24. 7. The recovery of that which was lost in Adam, as it is begun in the first instant of regeneration; So, it's not compleated at first, but is a continued action, even unto death; which is renewed: It imports a continued action, the word being in the present time. 8. The sum and compend of this new man, is, the knowledge of God in Christ, not theoretick and notionall onelyonly, but practicall and operative, which worketh such a change both in the outward and inward man, that the grace of God in Christ, is really acknowledged by us in our minde, affection and work, Eph. 4. 21, 22. renewed in knowledge or acknowledgment; for, so the word signifieth, and is rendered, 1 Cor. 16. 18. 9. So dead are we by nature to holinesse and grace, that no lesse than creating power is required to work it in us; the image of him who created him. 10. There is not any argument more moving and effectually exciting unto holinesse of life with a sincere Christian, than that which is taken from his ingagement to it by profession, and the first beginning thereof wrought in him already by the Spirit of God: for, this is the scope, that they would mortifie and put off such and such sins; seeing they had put off the old man, and put on the new.
Vers. 11. Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
He amplifieth, cleareth and strengtheneth the former reason taken from renovation, by removing false causes of helping or hurting us before God in that matter; such as first difference of Nations. Secondly, the observation of Mosaicall Ceremonies, the practice whereof, as of a thing indifferent, was allowed for a time unto the Jewes, Rom. 1. 5. untill they should be honourably buried by the more clear and universall propagation of the Gospel. Thirdly, polished civility and humane learning, which flourished among the Greeks, to whom all other Nations were Barbarians, chiefly the Scythians, as being more rude and unpolished than any other Nation. Fourthly, the different conditions of life, as of Master and Servant; under which are comprehended all the different states of men in things of this life: of all which he affirmeth that (however some of those differences had their own weight under the Old Testament, yet) now every man, in every state, was alike unto God in the point of renovation and salvation through Christ: the having of those things did help no man, and the want of them did hurt no man, Christ being all, vvhichwhich in point of Religion can commend us to God. Doct. 1. It is usuall for men to dream that they will be the better liked of by God, because of outward relations, privileges and accomplishments, which they injoy beyond others: as that they are of such a Nation and stock of people, Matth. 3. 9. that they injoy such privileges, Jer. 7. 4. that they are tight and smooth in their outward carriage, Luke 18. 11. that they are great, wise and rich, Joh. 7. 48. for, it is to obviate this apprehension, that those words are added, shewing that the having of those things doth not help: Where there is neither Greek nor Jew. 2. It is usuall also for men to conclude, that God will take the lesse notice of them for the want of those things, as that they are come of an evill kinde, Matth. 8. 8. unpolished and rude in their naturals, Joh. 7. 49. poor and base, Mark 5. 28. for, it's to obviate this apprehension also, that he sheweth, the want of those doth not hurt: Where there is neither Greek nor Jew. 3. Though under the Old Testament God did dispense grace, and the means of grace, with respect had to different Nations; yea, to the severall sexes, and the outward conditions of men; the Jews being then his onelyonly people. (Psal, 147. 19. 20.) and among them the Males (Gen. 17. 10.) and free-men, (Levit. 22. 10.) being admitted to injoy some privileges, which the Females and bond-men injoyed not: And though the Lord doth yet under the New Testament, allow and command, that civill respects be put upon men, according to their different degrees, (Rom. 13. 7.) and hath not abolished all Church-privileges either, which are to have their own weight and use with Christians, Acts 2. 39. yet he doth not regard any of those in the matter of regeneration; so, as either to give grace the more readily, or to dispense with the want of grace, or, with intermitting the exercise of grace, because of having those things; or, to with-hold grace the more, or, to think the lesse of it where it is, because of the want of those things; Where there is neither Greek nor Jew. 4. Jesus Christ is all, which God regardeth in the matter of regeneration: what is inlacking through want of privileges or outward eminencie, is made up in him; and what naturall men expect from those, is to be found in him, and much more: for, he is all, to wit, which is required in this matter: whatever a man be otherwayes, he is well, and commended sufficiently to God if he have him; and he is nought if he want him, even him, who is made of God, wisedome, righteousnesse, sanctification and redemption, 1 Cor. 1. 30. and this not onelyonly, because he hath merited all, but by his Spirit he applyeth all to, and worketh all in, us: but Christ is all. 5. Before Christ be thus all unto the soul, he must first be in us; not personally, as the Godhead is in the Humane Nature, chap. 2. 9. but spiritually, he being united to us, and we to him by faith, Eph. 3. 17. So, he is all in all. 6. Christ in uniting himself to sinners, hath no exception of persons, because of outward respects; he will neither respect, nor reject the poor for their poverty, nor the great for their dignity: he is all in all.
Vers. 12. Put on therefore (as the elect of God holy and beloved) bowels of mercies, kindnesse, humblenesse of minde, meeknesse, long-suffering:
Thus far of mortification, from v. 5. The second branch of a Christian man's task, is, the putting on, and exercising of severall vertues, whereof he numbereth five in this verse: the first three, respect our neighbour in misery; the last two, respect our neighbour also, but as having injured us; and he presseth them from their election, sanctification, and state of favour with God. Doct. 1. It is not sufficient to cease from doing evill, but we must also learn to do well: and the same arguments which inforce the one, do also inforce the other; for (having pressed upon them to mortifie sin in the verses preceding) he exhorts them to do good in this verse; and that by the same argument, as appears from the illative particle therefore: put on therefore. 2. There is a necessary connexion betwixt the new man, or, habits of grace in the heart, and the exercise of Christian vertues in those duties which we owe to our neighbour: for, from what he hath said verse 10. of their having put on the new man, he presseth upon them the exercise of those vertues; put on therefore. 3. The knowledge of our election in its own nature, is so far from making us loose the reins to profanity, that it layeth on a strict obligation to lead an holy life; So he reasoneth from their election to the exercise of those vertues: for, those arguments, as it seemeth, speak only to the truly gracious among them: put on therefore, as the elect of God. 4. Then do we rightly passe sentence upon our selves as elected, when our holinesse doth kyth: for, he joyneth these two, the elect of God, holy; the latter as the evidence of the former. 5. Our having holinesse, and our knowing so much, is a strong argument to excite unto more holinesse; So he reasoneth from their being holy, put on therefore as the elect of God, holy. 6. The Lord's love of complacencie towards us, whereby he delighteth in those who are truely gracious, approving of his own graces in them, Joh. 14. 21. should constrain us to love him again, and kyth our love in the exercise of those graces which he calleth for in relation to our neighbour: for, he calls them beloved, to wit, with the Lords love of complacencie, seeing it is distinguished from his eternall love of election; and reasoneth from their being so beloved: Put on as beloved. 7. We ought to have a most inward sense of, and sympathie with the misery of others; put on bowels of mercy: the word expresseth such an intense motion of the heart and soul, that the very fleshly bowels are commoved by it. 8. Our sympathie with others under miserie, ought not to be inward onelyonly, but outward also, by helping them in their misery according to our power, which is here expressed by kindnesse, which they were to put on. 9. The grace of humility, whereby a man from the sense of his own infirmities, hath a moderate esteem of himself, (Phil. 2. 3.) and desireth that others should have such an esteem of him also, (1 Cor. 3. 5.) is most necessary, …as making way for more grace, 1 Pet. 5. 5. humblenesse of minde. 10. The grace of meeknesse, which maketh a man tractable, so that he is not easily provoked with the fooleries, infirmities, and lesser wrongs done unto him by others: as also long-suffering, which moderateth anger, even under greater injuries; both of those are necessary graces: for, hereby we are made to bear with the infirmities of others, and so to cure them, Gal. 6. 1. we are kept from avenging our selves, Rom. 12. 18, 19. and in our patience made to possesse our souls, Luke 21. 19. put on meeknesse, long-suffering.
Vers. 13. Forbearing one another, and forgiving one another; if any man have a quarrell against any; even as Christ forgave you, so also do ye.
He recommendeth the practice of meeknesse and long-suffering, which consists in bearing with and pardoning even of reall injuries done by others, and perswadeth them unto it, from Christ's example in pardoning us. Doct. 1. Christians are not so perfect, but they will be in some things unpleasant: yea, and sometimes injurious to others. This is supponed while they are commanded to forbear one another. 2. It is the duty of Christians, mutually to tolerate and forbear one another, even though they be injurious: for, hereby a man overcometh himself and his own corrupt nature, which thirsteth after revenge, Prov. 16. 32. hereby he overcometh and shameth the party who did him wrong, 1 Sam. 24. 17. and keepeth God's way in overcoming of him, Rom. 12. 17. 21. forbearing one another. 3. It is not onelyonly required of Christians to forbear avenging of themselves, but also to forgive and pardon those who have done them wrong; which, besides ceasing from private revenge, doth import the banishing of malice and desire of revenge out of the heart, yea, and loving those who do us hurt, Luke 6. 27. forgiving one another. OnelyOnly the Magistrate is not hereby bound up from executing his office against publick offenders; nor yet private men are discharged from having recourse to the Magistrate, for attaining restauration to their right, and reparation of their wrongs; providing they be not acted with private splene, and a spirit of rigour, (Phi. 4. 5.) but with zeal to justice, and pitty to their party; lest he, and others also be hardened in mischief: for, magistracy is God's ordinance, Rom. 13. 4. and so may be imployed by Christians. 4. Duties of forbearance, and forgiving wrongs, ought to be mutuall; there being no man who hath not somewhat which maketh him the object of those duties, James 3. 2. So, forbearing one another, is required. 5. The fore-mentioned duties are also to be gone about by all, towards all, without exception of persons or quarrels: the rich are to perform them towards the poor, aswell as the poor towards the rich: for, he speaks indefinitely, both as to persons and injuries; If any man have a quarrell against any. 6. The more a man attains to know, that Christ hath pardon…d himself, he will be the more inclinable to show forgivenesse unto others: hence he speaketh confidently to such, even as Christ forgave you, so also do ye. 7. The example of Christ is a most convincing pattern for exciting us to pardon and forgive one another, if we consider either the greatnesse of those wrongs which he pardoneth, (Isai. 1. 18.) or our basenesse who do injure him, (Isai. 40. -22-) or, his omnipotencie to right himself of the wrongs done unto him, Matth. 10. 28. Hence the Apostle holds forth this pattern: even as Christ forgave you, so also do ye.
Vers. 14. And above all things put on charity, which is the bond of perfectnesse.
The Apostle, following the Metaphor taken from garments, exhorteth them to put on the grace of Charity, as the upper garment above the rest, and so more precious than the rest, commending it from this, that it is a tye or bond, which knitteth all the Members of the Church together, and maketh all their severall gifts and graces cohere, and so be usefull for the publick good; whereby the Church is made a perfect Body, able to discharge those actions which are competent to it. Doct. 1. The grace of Charity, whereby from the fountain of love to God, we do love our neighbour, (Matth. 22. 37, 38.) is a most necessary grace: for, whatever we do without it, is not the exercise of any saving grace, but at the best onelyonly of a morall vertue 1 Cor. 13. 2, 3. and the acts of all other vertues relating to our neighbour, are commended by it, and so are ascribed to it, 1 Cor. 13. 4. &c. Hence the Apostle commendeth to put on charity, as the upper garment above all those. 2. As the Church, while rent a sunder, is a disjoynted and lame body, unfit for discharging those actions which are competent to it (the rent and scattered members not working together for the Churches good; but rather imploying their parts, and abusing their esteem for graces to their own mutual prejudice) So, such is the nature and power of this grace of Charity, that it knitteth together all these scattered Members, and makes their graces and gifts subservient to the good one of another, and chiefly to the good of the whole; so that the Church is hereby made a compleat intire body, which was lame without it. In this sense Charity is called the bond of perfection.
Vers. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body: and be ye thankfull.
He exhorts, first, unto a peaceable frame of spirit towards others, such as God approveth of; so that when any strife should arise among them, it might be overruled, and as it were, judicially composed by this peaceable temper: and this, because they were called by God to entertain peace, and were all Members of one Body. And secondly, he exhorteth unto mutuall thankfulnesse for favours received; for, as all the former duties relate to men as their immediate object; so, it would seem, this of thankfulnesse must relate to man also. Doct. 1. The vertue of peace, importing a sweet quieting of a man's own turbulent affections, such as pride, envy, malice, &c. Isai. 11. 13. and a peaceable inclination towards the procuring and preserving of concord with others (Heb. 12. 14.) is most necessary for Christians: and let the peace of God rule. 2. It is not every peaceable frame of spirit which is to be sought after, but that whereof God is the Author and approver; which for attaining unto, or preserving of concord, will dispense with the losse, not of truth and holinesse, (Heb. 12. 14.) but onelyonly of what is our own, especially with the restraining and curbing of our sinfull and turbulent humors, 2 Cor. 12. 20. So it is the peace of God, to wit, whereof he is Author and approver, which should rule. 4. Our esteem of peace ought to be such, that when any contention doth arise, our love to peace may presently comp…sce it, if it be possible, or at least, order all our actions, which we are put to for our own necessary defence untill it be composed, (Gen. 13. 8, 9.) l…t the peace of God rule in your hearts: It is a Metaphor taken from Judges in playes or strifes, unto whose decreet all were bound to stand. 5. Christians are called in a singular manner, to put on this peaceable temper; for, Christ doth frequently injoyn it, Joh. 13. 34. nothing marreth their work more, than the want of it, whether the thriving of grace in their own heart, or the successe of the Gospel towards others, 1 Cor. 3. 3. they are called to be members of an excellent society, and so ought to be peaceable in it, 1 Thess. 5. 13. To which also ye are called. 6. The invisible Church of real Believers is one mystical body, knit by faith to Christ their head, Eph. 3. 17. and by the bond of love among themselves, Joh. 13. 35. and the visible Church is one politick body (1 Cor. 12. 27.) conjoyned with Christ the head, and amongst themselves by the external profession of the same Truths, which union is sealed by their partaking of the same Sacraments, 1 Cor. 10. 17. In one body. 7. The consideration of this, that Christians are one body, is a strong argument to excite unto peace; In one body. 8. Gratitude and thankfulnesse for favours received from others, so as in our affections to prize the receit, to acknowledge it unto the bestower, and to recompense it according to our power, and as the necessity of the benefactor, or common decency doth require; this is a vertue necessary for Christians, as for other causes, so that peace may be kept; peace being broken, as frequently for injuries received; so sometimes for favours not recompensed, 1 Sam. 25. 7, 13. Therefore, unto the exhortation to peace, he subjoyneth, and be ye thankeful.
Vers. 16. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalm… and hymns, and spiritual songs, singing with grace in your hearts to the Lord.
The Apostle having spoken of many vertues, and it being almost impossible to speak of all, he exciteth them to the diligent study of Scripture, as the rule of all vertues; shewing also what use they should make of Scripture. First, for themselves, that they might be made compleatly wise by it. Secondly, for others, that they might teach and admonish them by it. Thirdly, in relation to God, they might take matter for spiritual praise unto him from it. Doct. 1. Ministers should excite people to the diligent study of Scripture: and people ought to be diligent in the study of it, so as they may become familiar with it, and it may sink down through the ear and brain to the heart, and reside in it, being fixed there by frequent reading, hearing, meditating upon, Psal. 1. 2. and conferring about it, Ps. 119. 46. whereby also they may attain to a copious measure of the knowledge of it: for, saith he, Let the word of Christ, that is, chiefly the Gospel, Heb. 2. 3. not excluding other Scriptures: (for the Prophets were inspired by the Spirit of Christ, 1 Pet. 3. 19 and did also write of Christ, Joh 5. 39. So that whole Scripture is the word of Christ:) and let it dwell in you: it's a metaphor which speaketh inward receiving of it, and familiar conversing with it; and let it dwell richly, or, copiously, in you. 2. There is that in Scripture, which is sufficient to make a man compleatly wise unto salvation, as containing all things necessary to be believed, or practised, 2 Tim. 3. 15. for, this is the first fruit to be reaped by the study of Scripture, it affordeth all wisdome; In all wisdom. 3. It is not only the duty of Ministers, but also of private Christians, keeping themselves within their station, and not usurping upon the Ministerial Calling, (Rom. 10. 15.) privately to teach and instruct, as also to admonish, and reprove one another: and the knowledge and wisdom which they draw from Scripture, is to be imployed for this end, next after the advancing of their own salvation, and not for vain ostentation, profane jesting, or idle jangling, 1 Tim. 1. 4. 6. In all wisdom, teaching and admonishing. 4. The duties of teaching and admonishing among private Christians, ought to be mutual; there being none so compleat for knowledge, so streight in his practice, but he standeth in need to have those duties performed sometimes to him by others; admonishing one another. 5. Singing to God with the voice, is a profitable Ordinance of Gods Worship under the Gospel; as not only holding forth that which the Word read doth, but also staying the heart upon the sweet and lively meditation of the matter which we sing, and is most natively directed to the glorifying of God, as its proper and immediate scope: singing, &c: 6. The Psalms of David, and other scriptural Songs in the in the old Testament, may, and ought to be sung in this part of Gospel-worship: for, saith he, in psalms, hymns, and spiritual songs, singing, &c. or rather, singing in psalms, hymns, &c. for so the words may be rendered: now all agree that hereby are designed the Psalms of David, and other scriptural Songs, though there be some difference about the kind of Songs, which are intended to be expressed by every one of those in particular. 7. That this piece of Gospel-worship may be gone about acceptably, First, Our Songs would be spiritual, and this not only for the matter, but because of the assistance of Gods Spirit, and of a spiritual frame of heart which is required for singing aright, Eph. 5. 18, 19. Secondly, They would carry with them a kind of delectable edification to the hearers, as being sung with grave and melodious tones, and so, as the matter which is sung may be understood by others, 1 Cor. 14. 15. This is to sing with grace, or, in a delicious and edifying strain, so is the word taken, chap. 4. v. 6. Thirdly, Except the heart and inward affection be stirring in this duty; the outward grace, and delectation, which is in it, serveth for no purpose: singing in your hearts. Fourthly, In singing, the heart ought to be taken up immediatly with the thoughts of praise unto God, arising from the consideration of the matter, which will alwayes furnish a heart rightly disposed with some thoughts of that kind: singing in your hearts to the Lord.
Vers. 17. And whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him.
He giveth a common rule for all our actions, that they be undertaken in Christ's Name, and that thanks be given to God the Father through Christ for the event or successe of them. Doct. 1. Christians are not left to their liberty, neither in things necessary, nor yet altogether in things of their own nature indifferent, neither in their words nor deeds, nor yet their thoughts (for those are deeds or actions of the mind and inward man) to do as they please in them; but are tied to walk by a rule: and particularly they are to be ruled by Christ's command, with in-calling of his help, and aiming at his glory in what they do; for, doing in his Name, importeth all those three, Matth. 18. 20. Luke 10. 17. Psal. 31. 3. and however it be impossible to have an actual purpose to glorifie him, and imploy his help actually for every thought, word and deed; yet the heart would be habitually inclined to do all things in his strength, and for him; and in solemn and weighty actions there ought to be an actuall purpose of this kind; And whatsoever ye do in word or deed, do all in the Name of the Lord Jesus. 2. They who do all things in Christ's Name, will have still abundant matter of thanksgiving to God in the close of their action, whatever be the event; do all things in the Name, &c. giving thanks. 3. We ought to acknowledge thankfully our obligation to God for the successe and event of our lawful undertakings. Not sacrificing to our own net, or burning incense to our own drag, Hab. 1. 16. Giving thanks to God, and the Father, or God, who is the Father: (see upon chap. 1. ver. 3.) which excludeth not the other two persons; but the Father being the fountain of the Deity, from whom, as the prime author, all good things are derived to us, by mediation of the Son, the holy Spirit working them in us: Therefore, that the order both of nature, and of operation may be pointed at, for the most part we expresse the Father both in our prayers and praises, not excluding the other two persons. 4. There is no address to the Father in any duty whether of prayer or praise, so, as to be born through, or accepted in it, but through Jesus Christ: giving thanks to God, and the Father by him.
Vers. 18. Wives, submit your selves unto your own husbands, as it is fit in the Lord.
In the second part of the chapter, from this verse to the end, he treateth of these duties which relate to Christians, as they are members of a family; and as there are in every compleat family three pairs, to wit, Husband and Wife, Parents and Children, Masters and Servants; whereof the latter is alwayes inferiour to the former: so he points at the duty of each of those, and still beginneth with the inferiour first, because their duty, through the subjection which is in it, is more difficile, and being made conscience of, is a strong motive unto the superiour to go about his duty also: and first he presseth upon wives their duty, to wit, subjection to their husbands, from the conveniency of it; and qualifieth their subjection, that it be in the Lord. Doct. 1. It is not sufficient for Christians to go about general and common duties of Christianity, but those other duties which belong to them as being in such a state of life, to wit, as Magistrates, Ministers, Husbands, Wives, &c. must be in a special manner made conscience of: for, the Apostle having exhorted unto those common vertues, doth now pres…e such duties as concern Christians in their particular vocations: Wives, submit your selves, &c. 2. It is much for the advantage of Religion, that particular families be well ordered, the whole Church being made up of those; hence he presseth much those duties which belong unto Christians, as they are members of families; Wives, submit your selves, &c. 3. The sum of a Wives duty unto her Husband, is, subjection, which comprehendeth a reverend esteem of him, Eph. 5. 33. respective speaking of him, and to him, 1 Pet. 3. 6. and obedience to him in things lawful, 1 Pet. 3. 5, 6. Wives, submit, or, subject your selves. 4. However a womans own husband may come far short of others in parts, gifts, and every other thing which deserveth reverence and subjection, 1 Sam. 25. 17. yet because of the Ordinance of God, and that peace may be kept betwixt man & wife, she is to submit to her own husband, respecting none so much as him, depending upon none, and following the counsel and direction of none so much as his; for so the Apostle commands, Submit unto your own husbands. 5. Whether we consider the Ordinance of God injoyning, or the infirmity of the woman, as being of the weaker sex, or the great inconveniency of jealousie, hatred and strife which followeth upon the denying of this subjection, it will be found most convenient, equitable and just, that wives be subject unto their husbands, as it is fit. 6. The subjection which a wife doth owe unto her husband, is in the Lord Christ, so that in the first place she is to subject her self to Christ, and from love unto him, to subject her self to her husband; whence it will follow, that she is to obey him only in things lawful, and to look upon her subjection as service done unto Christ, which may give her comfort against an unkind return from her husband: for, he saith, as it is fit in the Lord.
Vers. 19. Husbands, love your wives, and be not bitter against them.
He exhorteth husbands to love their wives, as the sum and fountain of all other duties which they owe unto them, and forbiddeth bitternesse towards them. Doct. 1. As the Lord hath not tied inferiours to their duty, leaving superiours at liberty to do what they will in theirs; So the mutual discharge of duty betwixt superiours and inferiours, man and wife, parent and children, master and servant, is a great incouragement for every one to set about their own duty, as having not only the command of God for it, but an answerable return from those to whom they do that duty; hence, having pressed upon wives their duty. he doth the like unto the husbands, and so in the rest: Husbands, love your wives. 2. The sum of an husbands duty towards his wife, is, to love her: there ought to be love in affection, and that most ardent, Eph. 5. 25. and love kything in its effects, so as that he delight to dwell with her, Pro. 5. 18, 19. so, as that he lovingly direct and instruct her, 1 Cor. 14. 35. and so, as he provide for her in all things according to his power, which either her necessity, or dignity of her rank doth call for, 1 Tim. 5. 8. Husbands, love your wives. 3. Bitternesse in husbands towards their wives is a sin to be eschewed much: he is to eschew bitternesse in his affections, so as not to hate her, or cold-risely to love her, Eph. 5. 29. bitternesse in words, so as not for light causes to upbraid her, or speak contumeliously of her, Pro. 5. 18. And most of all, bitternesse in deeds, which consists in giving her little or no trust in the family, Pro. 31. 15. and with-holding from her things necessary for her supply, 1 Tim. 5. 8. and in beating her, which is contrary both to the Law of God (Eph. 5. -29.) and Nature, so that very Heathens did abhor it: be not bitter against them. It's a word taken from unsavory meats, pointing that his conversation in all things should be delicious, sweet, and meek.
Vers. 20. Children, obey your parents in all things, for this is Wel-pleasing unto the Lord.
He commandeth children (under which, according to the Scripture-phrase, are comprehended sons and daughters in law, &c. Ruth 1. 11, 12.) to obey their parents in all things, to wit, which are not forbidden by God; and that because hereby they do acceptable service to God. Doct. 1. The sum of childrens duty towards their parents, is obedience: the Greek word signifieth obedience flowing from inward respect and reverence, which is to be testified by reverent speaking of them, and to them, Pro. 30. 17. by giving obedience to their just commands, and by thankful recompensing of them, chiefly if they fall in straits, 1 Tim. 5. 4. Children, obey your parents. 2. Age, or length of days doth not exempt children from this duty: Children indeed, who are foris-familiate, are not tied to cohabit with parents, and to care for their affairs according to their direction, Gen. 2. 24. (which children under the care of parents are tied unto, as being members of the family, Gen. 37. 12, 13.) but they are bound to reverence their parents, and be thankful to them as their necessity requires: for, the word rendered Children, signifieth all who are begotten, whatever be their age: Children, obey your parents. 3. The obedience which children owe to parents is of very large extent, even to all things, to wit, not forbidden of God, Eph. 6. 1. which limitation is insinuated here in the reason of the command, for this is wel-pleasing unto the Lord: but it extendeth to all other things; as, if the thing commanded be good, or in its own nature indifferent; yea, even their rigid and seemingly unreasonable commands in things indifferent, are not to be disobeyed, (Gen. 22. 6.) if they cannot be otherwise diverted: Obey your parents in all things. 4. As obedience to parents is very acceptable to God: for, it's injoyned in the first Command with promise, and in the second Table, Eph. 6. 2. So, that children may obey their parents aright, it is necessary that their hearts be touched with some reverence towards God, and a desire to please him, which will make them endeavour to please their parents in God, and thereby do service to God: The argument used to inforce obedience, b…areth this much; for this is well pleasing unto the Lord.
Vers. 21. Fathers, provoke not your children to anger, lest they be discouraged.
Because parents are apt to abuse their parental authority, and chiefly the fathers, Therefore he injoyneth them to use it moderately, not irritating their children lest they turn heartlesse and discouraged. Doct. 1. Fathers are so to use their authority over their children, as not to give them just cause of irritation, whether by denying unto them that which is their due in food, raiment, or means of education, 1 Tim. 5. 8. or by commanding things in themselves unjust, 1 Sam. 20. 31, 34. or by unjust and rigorous commands about things in their own nature indifferent, or inveighing with bitter words against them, chiefly when there is no cause, 1 Sam. 20. 30. and lastly, by beating them either unjustly, when there is no fault; or immoderatly, when there is a fault (for just and moderate correction is necessary, Pro. 13. 24.) Fathers, provoke not your children to anger. 2. As parents by too much indulgence towards children make them sluggish, petulant, or prophane, Pro. 29. 15. So by their immoderate severity, they make them dull to action, heartlesse and discouraged, from whence do flow sicknesses, and death; yea, and sometimes desperate contumacy: the consideration whereof should make parents deal more gently with them, though they are alwayes to keep up their fatherly authority: for, this is given as a reason of the prohibition, lest they be discouraged.
Vers. 22. Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers, but in singlenesse of heart, fearing God.
He entereth here upon the duty of servants, whereon he insisteth, not only because their condition was most hard, as being for the most part bought slaves; but also, it seemeth severals of them, under pretence of Christian Liberty, did shake off the yoke, their masters being unconverted Pagans; whereby Satan did labour to make the Gospel odious: Therefore Paul exhorteth them to obey their masters (who had power over their flesh and bodies) in all things lawfull: and that not only when their masters were present, as labuoring meerly to please them, but in sincerity of heart, as fearing the all-seing eye of God. Doct. 1. The freedom purchased by Christ, and offered in the Gospel, is spiritual, to wit, from the condemning power of the Law, Gal. 3. 13. from the dominion of sin, Rom. 6. 18. and the legal ceremonies, Gal. 2. 4. But it is not bodily: the Gospel doth not meddle with a mans outward estate; as it findes him, whether Master or Servant, so it leaves him, 1 Cor. 7. 21: for some of those Colossians were Servants before conversion, and they remain so after conversion: Servants, &c. 2. The dominion which Masters have over Servants, is onelyonly in things temporall, and of the flesh; it is not over the conscience; in which respect there is onelyonly one Lord and Master, Matth. 23. 8. and Law-giver, James 4. 1…. for, they are called masters according to the flesh, to denote the extent of their mastership. 3. As the sum of those duties, which servants owe to their masters is, obedience, which supponeth respect and reverence: So, this obedience is of large extent, to wit, to all things not forbidden of God, even their rigid commands are not to be contemned, 1 Pet. 2. 18. obey in all things your masters. 4. When servants seem respective to their masters person, and carefull of what concerneth him, himself being present; or, when they know the thing which they do, will come otherwayes to his knowledge, but at other times are unfaithfull or carelesse, this is a sin much to be condemned, as evidencing they seek no more but humane approbation, so as if they can get the eyes of men sylored, they regard not the anger of God: for, this is eye-service here condemned and he calleth those who are guilty of it, men-pleasers: Not with eye-service as men-pleasers. 5. Servants ought to serve their Master, and to minde his businesse in singlenesse of heart, that is, whether their master be present or absent; whether their actions come to his knowledge or not, they may be alwayes most seriously affected towards the thriving of his affairs: In singlenesse of heart. 6. It is onelyonly the impression of the awe and fear of God upon the heart, which will make a servant minde his masters businesse thus: Service in singlenesse of heart, is not to be expected from wicked servants, lestitute of the fear of God: but in singlenesse of heart, fearing God.
Vers. 23. And whatsoever ye do, do it heartil…y, as to th Lord, and not unto men:
He qualifieth the obedience required, that it be hearty and willing, without grudging: because therein they ought to eye God, more than man: for, the negative particle doth not deny simply, but comparatively; so that as to the Lord, and not to men, is, to the Lord …ore than to men, as Mark 9. 37. Doct. 1. Servants should do their service willingly, carefully, readily and pleasantly; for then do they it from the heart, otherwayes it's neither acceptable to God, nor men: for, though man do not see the heart, yet heart-unwillingnesse doth kyth in a backward and unpleasant carriage; Whatsoever ye do, do it heartily. 2. Servants should so go about their duty to men, as therein to look unto God, more than man, by doing it, because God commandeth it, and in the way wherein he doth command it, and in making conscience of their duty to man out of conscience to God, even when masters fail in theirs, 1 Pet. 2. 18, 19. And except servants eye God thus, they have but small incouragement otherwayes to do their duty heartily: for he commandeth them to do as unto the Lord, and not unto men, in order to make them do heartily.
Vers. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
That he may excite servants to their duty, he useth some arguments: the first taken from that free retribution of the heavenly Inheritance, which Christ shall give unto those who serve him in their calling, and to believing servants among the rest. Doct. 1. There is no calling so mean or base, which is lawfull, and piously gone about, wherein a rich reward is not to be expected from God; even Servants shall receive the reward. 2. So poor is the reward which servants have to expect from their Masters, and what is promised, is often so slightly payed, that for their incouragement, they would cast their eye frequently upon the reward of this heavenly Inheritance: for, the Apostle holdeth it out to be eyed by them, while he saith, of the Lord ye shall receive the reward of the inheritance. 3. In Heaven there is no distinction of servants and sons: all are children and heirs who are there: even servants shal receive the inheritance of sons. 4. Whatever reward is promised to any work of ours, it proceedeth not from the worth which is in the work, but from God's free grace, who freely promiseth; for, it's the reward of an inheritance; the word signifieth, an inheritance obtained by lot, wherein least of man is seen. 5. Promises have no influence to excite unto duty, except the truth of them be known and believed: divine Truths are looked upon by many as fansies; hence there is so much preaching of them, and so little wrought by them: Knowing that of the Lord. 6. As Christ will have none to serve him for nothing: so, the meanest service that is, being done with the right qualifications, is service done to Christ: for, so speaketh he here of servants; ye serve the Lord Christ, and hereby assureth them of the reward.
Vers. 25. But he that doth wrong, shall receive for the wrong which he hath done: and there is no respect of persons.
Here is a second argument taken from Gods judgment to come, whether upon Masters or Servants who do wrong, confirmed from this, that God is no accepter of persons. Doct. 1. Hope of reward is not sufficient to draw men to their duty, except they be also driven to it by the fear of punishment: for, so much is grounded upon those words, as they speak to Servants, to whom the promise was but presently proponed; but he that doth wrong, shall receive. 2. So just is God, that he will not passe by those wrongs which are least thought of by men: such are the mutuall injuries of Masters and Servants: for he, whether Master or Servant, that doth wrong, shall receive for the wrong. 3. The Lord keepeth a proportion betwixt sins and stroaks, so that the more wrong a man doth, the sorer shall his punishment be, Heb. 10. 29. for he shall receive his wrong, that is, a just retribution according to his wrong. 4. It is usuall for people to conceit of somewhat in themselves for respect to which they will not be so dealt with by God, as others, though they be alike guilty; some do thus conceit of their riches, some of their poverty, some of their parts: s…e doct. 1. upon v. 11: For, his vindicating God from having any such respect to persons, imports, that it is usuall for men to have contrary thoughts of him. 5. There is no such respect of persons with God; he will spare none for outward respects, as being free of all those base passions, which make men wrest judgement for respect to persons: he feareth not the great, he is not preposterously compassionate towards the poor, he coveteth not the gold of the rich, and hath no interest divided from that of eternity and justice, Genes. 18. 25. So that with God there neither is, nor can be respect of persons.