Treatise 1: An Exposition of the Scripture from Which Domestic Duties Are Raised
§. 1. Of the Apostle's transition from general duties to particulars.
As there are two vocations to which it has pleased God to call every one; one general, by virtue of which certain common duties which are to be performed by all men are required (as knowledge, faith, obedience, repentance, love, mercy, justice, truth, etc.); the other particular, by virtue of which certain peculiar duties are required of several persons, according to those distinct places in which the Divine Providence has set them in Commonwealth, Church, or family — so ought God's ministers to be careful in instructing God's people in both kinds of duties; both those which concern their general, and those also which concern their particular calling. Accordingly Saint Paul (who, as Moses, was faithful in all the house of God) after he had sufficiently instructed God's Church in such general duties as belong to all Christians, of whatever sex, state, degree, or condition they be, proceeds to lay down certain particular duties, which appertain to particular callings and conditions: among which, he makes choice of those which God has established in a family. With excellent art does he pass from those generals to these particulars: laying down a transition between them, in these words, "Submitting yourselves one to another in the fear of God" — which words have reference both to that which goes before, and also to that which follows after. The form and manner of setting down this verse, with a participle thus, "submitting," shows that it depends on that which went before, and so has reference thereto. Again, the word itself being the very same which is used in the next verse following shows that this verse contains the sum of that which follows, and so has reference thereto, as a general to particulars. This manner of passing from one point to another, by a perfect transition which looks both ways — both to that which is past, and to that which comes on — as it is very elegant, so is it frequent with this our Apostle. Whereby he teaches us so to give heed to that which follows, as we forget not that which is past: as we must give diligent attention to that which remains, so we must well retain that which we have heard, and not let it slip. Otherwise, if (as one nail drives out another) one precept makes another to be forgotten, it will be altogether in vain to add line to line, or precept to precept.
§. 2. Of joining service to men with our praising of God.
As this verse has reference to that which was delivered before, concerning our duty to God, it teaches us this lesson:
It is the duty of Christians as to set forth the praise of God, so to be serviceable one to another. For this purpose in the Decalogue to the first table, which prescribes that duty which we owe to God, is added the second table, which declares the service that we owe one to another: and he that said, "The first and great Commandment is this, You shall love the Lord," etc., said also, "The second is like to this, You shall love your neighbor," etc. Whereupon the Apostle, declaring what those sacrifices are with which God is well pleased, joins these two together: to give thanks to God, and to do good to man. The service which in the fear of God we perform one to another is an evident and real demonstration of the respect we bear to God. To God our goodness extends not. He is so high above us, so perfect and complete in himself, that neither can we give to him, nor he receive from us. But in his own stead he has placed our brother like to ourselves; to whom, as we may do hurt, so by our faithful service we may do much good: in doing which God is much honored.
This discovers their hypocrisy, who make great pretence of praising God, and yet are scornful and disdainful to their brethren, and slothful to do any service to man: these men's religion is vain. By this note did the Prophets in their time, and Christ and his Apostles in their time also, discover the hypocrisy of those among whom they lived: and so may we also in our times. For many there be, who frequently in their houses, and in the midst of the congregation sing praise to God, and perform other parts of God's outward worship, but towards one another are proud, stout, envious, unmerciful, unjust, slanderous, and very backward to do any good service. Surely, that outward service which they pretend to perform to God does not so much wipe out the spot of profaneness, as their neglect of duty to man brands their foreheads with the stamp of hypocrisy.
For our parts, let us not upon pretext of one duty, though it may seem to be the weightier, think to shift off another; lest that fearful woe which Christ denounced against the Scribes and Pharisees fall upon our heads. As God is careful to instruct us how to carry ourselves both to his own Majesty, and also one to another, so let us in both approve ourselves to him: remembering what Christ said to the Pharisees, "These you ought to have done, and not to leave the other undone." The same Lord that requires praise to his own Majesty enjoins mutual service one to another; the neglect of this, as well as of that, shows too light a respect of his will and pleasure. What therefore God has joined together, let not man put asunder.
§. 3. Of every one's submitting himself to another.
Again, as this verse has reference to that which follows, it declares the general sum of all, which is mutually to submit ourselves one to another in the fear of God. The parts hereof are two: 1. An Exhortation. 2. A Direction.
In the exhortation is noted, both the duty itself in this word "submit," and also the parties to whom it is to be performed, one to another.
Both branches of the exhortation, namely the duty, and the parties joined together, afford this doctrine, that:
It is a general mutual duty appertaining to all Christians, to submit themselves one to another: for this precept is as general as any of the former, belonging to all sorts and degrees whatever: and so much does this word "one another" imply: in which extent the Apostle in another place exhorts to serve one another: and again, every man to seek another's wealth.
Concerning inferiors, it is without question clear, that they ought to submit themselves to their superiors: indeed, concerning equals no great question can be made, but they in giving honor must go one before another, and so submit themselves: but concerning superiors, just question may be made, whether it be a duty required of them to submit themselves to their inferiors.
To resolve this doubt, we must first distinguish between subjection of reverence, and subjection of service.
Subjection of reverence is that whereby one testifies an eminence and superiority in them whom he reverences, and that in speech, by giving them titles of honor; or in gesture, by some kind of obeisance; or in action, by a ready obeying of their commandment. This is proper to inferiors.
Subjection of service is that whereby one in his place is ready to do what good he can to another. This is common to all Christians: a duty which even superiors owe to inferiors, according to the fore-named extent of this word one another: in which respect even the highest governor on earth is called a minister, for the good of such as are under him.
Secondly, we must put difference between the work itself, and the manner of doing it. That work which in itself is a work of superiority and authority, in the manner of doing it may be a work of submission, namely, if it be done in humility and meekness of mind. The magistrate by ruling with meekness and humility, submits himself to his subject. In this respect the Apostle exhorts that nothing (no, not the highest and greatest works that can be) be done in vainglory, but in meekness.
Thirdly, we must distinguish between the several places wherein men are: for even they who are superiors to some, are inferiors to others: as he that said, I have under me, and am under authority. The master that has servants under him, may be under the authority of a magistrate. Indeed, God has so disposed everyone's several place, as there is not any one, but in some respect is under another. The wife, though a mother of children, is under her husband. The husband, though head of a family, is under public magistrates. Public magistrates one under another, and all under the King. The King himself under God and his word delivered by his ambassadors, to which the highest are to submit themselves. And ministers of the word, as subjects, are under their Kings and governors. He that says, Let every soul be subject to the higher powers, excepts not ministers of the word: and he that says, obey them that have the oversight of you, and submit yourselves, excepts not kings: only the difference is in this, that the authority of the king is in himself, and in his own name he may command obedience to be performed to himself: but the authority of a minister is in Christ, and in Christ's name only may he require obedience to be performed to Christ.
The reason why all are bound to submit themselves one to another is, because everyone is set in his place by God, not so much for himself, as for the good of others: whereupon the Apostle exhorts, that none seek his own, but every man another's wealth. Even governors are advanced to places of dignity and authority, rather for the good of their subjects than for their own honor. Their callings are in truth offices of service, indeed burdens under which they must willingly put their shoulders, being called of God, and of which they are to give an account concerning the good which they have done to others: for the effecting of which, it is needful that they submit themselves.
Let everyone therefore — high and low, rich and poor, superior and inferior, magistrate and subject, minister and people, husband and wife, parent and child, master and servant, neighbors and fellows — all of all sorts in their several places take notice of their duty in this point of submission, and make conscience to put it in practice: magistrates, by procuring the wealth and peace of their people, as Mordecai: ministers, by making themselves servants to their people, not seeking their own profit, but the profit of many, that they may be saved, as Paul: fathers, by well educating their children, and taking heed that they provoke them not to wrath, as David: husbands, by dwelling with their wives according to knowledge; giving honor to the wife as to the weaker vessel, as Abraham: masters, by doing that which is just and equal to their servants, as the Centurion: everyone, by being of like affection one towards another, and by serving one another in love, according to the Apostle's rule. Let this duty of submission be first well learned, and then all other duties will better be performed.
Be not high minded, nor swell one against another. Though in outward estate some may be higher than other, yet in Christ all are one whether bond or free: all members of one and the same body. Now consider the mutual affection (as I may so speak) of the members of a natural body one towards another: not any one of them will puff itself up, and rise against the other: the head which is the highest and of greatest honor will submit itself to the feet in performing the duty of a head, as well as the feet to the head in performing their duty; so all other parts. Neither is it hereby implied that they which are in place of dignity and authority should forget or relinquish their place, dignity, or authority, and become as inferiors under authority, no more than the head does: for the head in submitting itself does not go upon the ground and bear the body, as the feet; but it submits itself by directing and governing the other parts, and that with all the humility, meekness, and gentleness that it can. So must all superiors: much more must equals and inferiors learn with humility, and meekness, without scorn or disdain, to perform their duty: this is that which was before by the Apostle expressly mentioned, and is here again intimated; none are exempted and privileged from it. We know that it is unnatural, and unbecoming the head to scorn the feet, and to swell against them, but more than monstrous for one hand to scorn another: what shall we then say if the feet swell against the head? Surely such scorn and disdain among the members, would cause not only great disturbance, but also utter ruin to the body. And can it be otherwise in a politic body? But on the contrary, when all of all sorts shall (as has been before showed) willingly submit themselves one to another, the whole body, and every member thereof will reap good thereby: indeed, by this mutual submission, as we do good, so we shall receive good.
§. 4. Of the Fear of God.
Here of the exhortation. The direction follows. In the fear of the Lord. This clause is added, to declare partly the means by which men may be brought to submit themselves readily one to another, and partly the manner in which they ought to submit themselves. The fear of the Lord is both the efficient cause that moves a true Christian willingly to perform all duty to man, and also the end to which he refers every thing that he does. For the better conceiving of this, I will briefly declare: 1. What this fear of the Lord is. 2. How the Lord is the proper object of it. 3. What is the extent of it. 4. Why it is so much urged.
First, fear of God is an awful respect of the divine Majesty. Sometimes it arises from faith in the mercy and goodness of God: for when the heart of man has once felt a sweet taste of God's goodness, and found that in his favor only all happiness consists, it is struck with such an inward awe and reverence, as it would not for any thing displease his Majesty, but rather do whatever it may know to be pleasing and acceptable to him. For these are two effects which arise from this kind of fear of God:
1. A careful endeavor to please God, in which respect good king Jehoshaphat having exhorted his judges to execute the judgment of the Lord aright, adds this clause as a motive to that end, Let the fear of the Lord be upon you: implying thereby that God's fear would make them endeavor to approve themselves to God.
2. A careful avoiding of such things as offend the Majesty of God, and grieve his spirit: in which respect the Wise Man says, The fear of the Lord is to hate evil: and of Job it is said that he fearing God departed from evil.
Sometimes again, awe and dread of the divine Majesty arises from diffidence: for when a man's heart doubts of God's mercy, and expects nothing but vengeance, the very thought of God strikes an awe or rather dread into him, and so makes him fear God.
From this double cause of fear, of which one is contrary to another, has arisen that usual distinction of a filial or son-like fear, and a servile or slavish fear: which distinction is grounded on these words of the Apostle, you have not received the spirit of bondage again to fear (this is a servile fear) but you have received the spirit of adoption, whereby we cry, Abba, Father: this causes a filial fear. The filial fear is such a fear as dutiful children bear to their fathers. But the servile fear is such a one as bondslaves bear to their masters. A son fears simply to offend or displease his father: so as it is accompanied with love. A bondslave fears nothing but the punishment of his offense; so as it is joined with hatred: and such a one fears not to sin, but to burn in hell for sin. Faithful Abraham like a gracious child feared God (as God's Angel bears witness, Genesis 22:12) when he was ready rather to sacrifice his only son, than offend God by refusing to obey his commandment. But faithless Adam like a servile bondslave feared God (as he himself testifies against himself, Genesis 3:10) when after he had broken God's commandment, he hid himself from the presence of God. This slavish fear is a plain diabolical fear (for the devils so fear as they tremble:) It makes men wish there were no hell, no day of judgment, no Judge, indeed no God. This is that fear without which we must serve the Lord. To submit oneself in this fear is nothing acceptable to God: it is therefore the filial fear which is here meant.
Secondly, of this fear God is the proper object, as by this and many more testimonies of Scripture is evident, where the fear of God and of the Lord is mentioned. This fear has so proper a relation to God, as the Scripture styles God by a kind of propriety with this title, Fear: for where Jacob mentions the fear of Isaac, he means the Lord whom Isaac feared.
Is it then unlawful to fear any but God?
No: Men also may be feared, as princes, parents, masters, and other superiors; for the Apostle exhorting to give every one their due, gives this instance, fear to whom fear is due. But yet God may notwithstanding be said to be the proper object of fear, because all the fear that any way is due to any creature, is due to him in and for the Lord whose image he carries: so as in truth it is not so much the person of a man, as the image of God placed in him, by virtue of some authority or dignity appertaining to him, which is to be feared. If there should arise any such opposition between God and man, as in fearing man our fear would be withdrawn from God, then the rule of Christ is to take place, which is this, fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
Thirdly, the extent of this true filial fear of God is very large. No one point throughout the whole Scripture is more urged than this fear of the Lord. It is often added to other duties, as that by which they are seasoned, and without which they cannot well be performed: therefore we are commanded to serve the Lord in fear, to perfect holiness in the fear of God, to work out our salvation with fear: and the churches are commended for walking in the fear of the Lord: so likewise particular men as Abram, Joseph, Job, and many other: indeed the whole worship of God is often comprised under this branch of fear: upon which our Savior Christ alleging this text, you shall fear the Lord your God, thus expresses it, you shall worship the Lord your God. And again where the Lord by his Prophet Isaiah says, Their fear toward me is taught by the precept of men, Christ thus quotes that text, In vain do they worship me, teaching for doctrines the commandments of men: out of which places compared together, it is evident, that under the fear of God, is comprised the worship of God. Indeed, all that duty which we owe to God and man is comprised under this title, the fear of God: for David when he would in one word declare the sum and substance of all that which a minister ought to teach his people, says, I will teach you the fear of the Lord.
Fourthly, the reason why the Holy Ghost so much urges the fear of God, and that in so large an extent as has been showed, I take to be this; to show a difference between that integrity and perfection of God's image which was at man's creation first planted in him, and the renovation thereof while here he lives in this world. So complete and perfect was then God's image in man, as he needed no other motive to provoke him to any duty but love. Therefore when the Holy Ghost would set forth that perfection of God's image first planted in man, he adds this title love to other duties, whether they concern God or man. Concerning God, Moses exhorts Israel to love the Lord and serve him: and again, to love the Lord, to walk in his ways, to keep his commandments, etc. (Deuteronomy 11:13; Deuteronomy 30:16). Concerning man, the Apostle exhorts to serve one another by love: and to do all things in love (Galatians 5:13; 1 Corinthians 16:14). Indeed, sometimes the Holy Ghost is pleased to comprise all duties under love: in which respect Christ calls this commandment (You shall love the Lord) the great commandment, which comprises all the commandments of the first table under it (Matthew 22:38): and for the second table, Saint Paul says, that love is the fulfilling of the law (Romans 13:10). But by Adam's fall, and the corruption which thereby infected man's nature, the love of God has grown cold in man, and though the saints be created again according to that image of God, yet while in this world they live, that image is not so perfect as it was, the flesh remains in the best: in which respect God has firmly fixed this affection of fear in man's heart, and thereby both restrains him from sin, and also provokes him to every good duty.
Section 5. Of the fear of God moving us to do service to men.
Having briefly declared the nature, object, extent, and use of fear, I return to the point in hand, namely, to show 1. how it is here laid down as a motive to stir up men to perform the duty here required: for by this clause, in the fear of the Lord, the Apostle implies that
It is the fear of God which moves men conscientiously to submit themselves one to another. This made David so well to rule the people of God (2 Samuel 23:3): and Joseph to deal so well with his brethren (Genesis 42:18): indeed, this is noted to be the cause of the righteous rule of Christ himself (Isaiah 11:2-3). Well did that good King Jehoshaphat know this, and therefore when he appointed judges over his people, as a motive to stir them up to execute the judgments of the Lord aright, he says to them, Let the fear of the Lord be upon you (2 Chronicles 19:7). So also Saint Peter, to move subjects to honor their king, prefixes this exhortation, Fear God (1 Peter 2:17).
By fear of man, one may be brought to submit himself to another: as a magistrate may be moved to deal justly and mildly with his people through fear of insurrections and rebellions: subjects may by severe laws and tyranny be brought to submit themselves: and so other inferiors also by threats, by hard usage, and other side-respects.
1. Though fear of man be a motive, yet it does not follow, that therefore fear of God should be no motive: it may be another motive, and a better motive.
2. The submission which is performed through fear of man is a forced and a slavish submission, nothing acceptable to God: but that which is performed through a true filial fear of God, is a free, willing, ready, cheerful, conscientious submission: such a submission as will stir us up to do the best good we can thereby to them, to whom we submit ourselves, and so is more acceptable to God, by reason of the cause thereof, and more profitable to man, by reason of the effect and fruit thereof.
For a true fear of God makes us more respect what God requires and commands, than what our corrupt heart desires and suggests: it subdues our unruly passions, and brings them within compass of duty: it makes us deny ourselves and our own desires: and though through the corruption of our nature and inborn pride we are reluctant to submit, yet will God's fear bring down that proud mind, and make us humble and gentle. It will keep those who are in authority from tyranny, cruelty, and overmuch severity: and it will keep those who are under subjection from dissimulation, deceit, and secret conspiracies.
Behold how necessary it is, that a true fear of the Lord be planted in men's hearts, in the hearts of kings and all governors, in the hearts of subjects and all people, whether superiors or inferiors. Where no fear of God is, there will be no good submission to man. Abraham thought that the men of Gerar would have no respect for him or his wife, nor make conscience of common honesty, nor abstain from innocent blood, because he saw no fear of God in that place (Genesis 20:11): and the Apostle having reckoned up many notorious effects of man's natural corruption, concludes all with this, as the cause of all, There is no fear of God before their eyes (Romans 3:11, etc.). Therefore let magistrates, parents, masters, and all in authority, have especial care that their subjects, children, servants, and all under them may be taught and brought to fear the Lord. I dare avouch it, that such inferiors which are taught to fear God, will do better service to their superiors, than such as fear their superiors only as men, and fear not God. Let ministers especially urge and press upon the consciences of men a fear of God. Let all inferiors pray that the fear of the Lord may be planted in the hearts of their superiors, that so they may live a quiet and peaceable life in all godliness and honesty under them. Happy is that kingdom where magistrates and subjects fear the Lord. Happy is that church where ministers and people fear the Lord. Happy is that family where husband and wife, parents and children, master and servants fear the Lord. In such a kingdom, church, and family, will every one, to the mutual good one of another, submit themselves one to another. But if such as fear not God submit themselves, whether they be superiors or inferiors, it is for their own ends and advantages, and not for their good to whom they submit themselves.
Section 6. Of limiting all duty to man, within the compass of the fear of God.
Again, as this clause (In the fear of the Lord) declares the manner of submission, it shows, that
No submission is to be performed to man, but that which may stand with the fear of God. Whereby we show that we have respect to God, and labor above all to approve ourselves to him. Thus David is commanded to rule in the fear of God (2 Samuel 23:3): and other Magistrates to perform their duty in the fear of the Lord (2 Chronicles 19:9): which Nehemiah that good Governor was careful to do (Nehemiah 5:15). So also subjects are to obey in the fear of the Lord, which the Apostle implies by prefixing this precept, Fear God, before that, Honor the King (1 Peter 2:17); as if he had said, so honor the King, as in and thereby you may manifest your fear of God: let not this latter cross the former. Servants likewise are commanded to be obedient to their Masters with this proviso, fearing the Lord (Colossians 3:22). Such phrases as these, For the Lord's sake, As to the Lord, In the Lord, As servants of Christ, with the like, being annexed to the duties of inferiors, do imply as much (1 Peter 2:13; Ephesians 5:22 and 6:1, 6).
Great reason there is that all service should be limited with the fear of God: for God is the highest Lord to whom all service primarily and principally is due: whatever service is due to any man, high or low, is due in and for the Lord. The Lord has set superiors in the places of eminence, wherein they bear the image of God. The Lord also has set inferiors in their places, and commended them as his charge to the government of those who are over them. He that obeys not those who are over him in the fear of God, shows no respect of God's image: and he who governs not those who are under him in the fear of God, shows no respect of God's charge.
Besides, God is that great Judge to whom all of all sorts, superiors and inferiors are to give an account of their service. Though by our service we have never so well approved ourselves to men, yet if we have not therein had respect to God, and approved ourselves to him, with what face may we appear before his dreadful judgment seat? Can the favor of those whom we have pleased in this world, protect and shelter us from the fury of God's displeasure?
Behold the folly of such Governors as wholly apply themselves to the fancy of their people, indeed though it be against the Lord and his word. This was Adam's folly, who at his wife's motion did eat of the forbidden fruit (Genesis 3:6). This was Aaron's folly, who to please the people, erected an idol (Exodus 32:1). And this was Saul's folly, who against God's express prohibition suffered his people to take some of the spoil of the Amalekites (1 Samuel 15:21). The like may be said of Joash, who listened to his Princes to set up idols (2 Chronicles 24:7): and of Pilate, who to please the people, against his conscience, delivered Christ to be crucified (Mark 15:15). The fearful issue of this their submission, not seasoned with a fear of God, but contrary to it, may be a warning to all superiors, to take heed how they seek to please them that are under them, more than God who is above them. The issue of Adam's, Aaron's, Saul's, and Joash his base submission, is noted by the Holy Ghost in their several histories. Of Pilate it is recorded, that being brought into extreme necessity, he laid violent hands upon himself.
Neither is it to be accounted folly only in superiors to submit themselves to their inferiors against the Lord, but also in inferiors to their superiors: for thereby they show that they fear man more than God, which Christ expressly forbids his friends to do (Luke 12:4, 5). The captains which went to fetch Elijah, obeyed their king therein; but what got they thereby? Was the king able to save them from the fire which God sent down from heaven upon them (2 Kings 1:9, etc.)? The women reproved for offering incense to the Queen of heaven, did it not without their husbands, yet were they not excused thereby (Jeremiah 44:19). The children and others in the family submitted themselves to Dathan and Abiram in standing in the door of their tents at defiance against Moses; but because it was not in the Lord, but against him, they were not exempted from the judgment (Numbers 16:32). Therefore let all of all sorts set the fear of God as a mark before them to aim at in all their actions. Let superiors neither do anything to give content to their inferiors: nor suffer anything to be done for their sakes by their inferiors, which cannot stand with the fear of God. And let inferiors nor do, nor forbear to do at the will of their superiors anything swerving from the fear of God: but every one submit themselves one to another in the fear of God.
§. 7. Of performing the duties of particular callings.
EPHESIANS 5:22. Wives submit yourselves to your own husbands, as to the Lord.
From that general direction concerning mutual submission, the Apostle comes to certain particulars, by which he exemplifies the same: and teaches us, that
It is not sufficient to perform general duties of Christianity, unless also we be conscientious in performing the particular duties of our several callings. A conscientious performance of those particular duties is one part of our walking worthy of the vocation with which we are called: and therefore the Apostle, for illustration and exemplification thereof, does reckon up sundry particulars, both in this and other Epistles (Ephesians 4:1; Colossians 3:18, etc.; 1 Corinthians 7; 1 Timothy 3): and so do other Apostles (1 Peter 2 and 3). And Titus is charged to teach them (Titus 2). God himself has given a pattern hereof in his Law: for the main scope of the fifth Commandment tends to instruct us in the particular duties of our several callings.
Hereby much credit is brought to our profession, and the doctrine of God our Savior is adorned (Titus 2:10; 1 Peter 3:1, 2). And much good is hereby both mutually communicated one to another, and received one from another: for our particular places and callings are those bonds whereby persons are firmly and fitly knit together, as the members of a natural body by nerves, arteries, sinews, veins, and the like, by which life, sense and motion is communicated from one to another.
Let therefore notice be taken of the particular callings wherein God has set us, and of the several duties of those callings, and conscience be used in the practice of them. He is no good Christian that is careless herein. A bad husband, wife, parent, child, master, servant, magistrate or minister, is no good Christian.
§. 8. Of the lawfulness of private functions in a family.
Among other particular callings the Apostle makes choice of those which God has settled in private families, and is accurate in reciting the several and distinct orders thereof, (for a family consists of these three orders, Husbands, | Parents, | Masters, | all which he | Wives, | Children, | Servants, | | reckons up) indeed he is also copious, and earnest in urging the duties which appertain to them. From which we may well infer, that
The priuate vocations of a family, and functions appertainingthereto, are such as Christians are called to by God, and in the exercising of which, they may and must imploy some part of their time. For can we think that the Holy Ghost (who, as the Philosophers speake of nature, does nothing in vaine) would so distinctly set downe these priuate duties, & so forcibly vrge them, if they did not well become, and neerely concerne Christians? All the places in Scripture which require family-duties, are proofs of the truth of this doctrine.
The reasons of this doctrine are cleere; for the family is a seminary of the Church and common-wealth. It is as a Bee-hive, in which is the stocke, and out of which are sent many swarmes of Bees: for in families are all sorts of people bred and brought vp: and out of families are they sent into the Church and common-wealth. The first beginning of mankinde, and of his increase, was out of a family. For first did God ioyne in mariage Adam and Eue, made them husband and wife, and than gaue them children: so as husband and wife, parent and childe, (which are parts of a family) were before magistrate and subiect, minister and people, which are the parts of a Common-wealth, and a Church. When by the generall deluge all publike societies were destroyed, a familie, euen the family of Noah, was preserued, and out of it kingdomes and nations againe raised. That great people of the Iewes which could not be numbred for multitude, was raised out of the family of Abram. Yea euen to this day have all sorts of people come from families, and so shall to the end of the world. From where it followeth, that a conscientious performance of domestic and houshold duties, tend to the good ordering of Church and common-wealth, as being meanes to fit and prepare men thereunto.
Besides, a familie is a little Church, and a little commonwealth, at least a liuely representation thereof, whereby triall may be made of such as are fit for any place of authority, or of subjection in Church or common-wealth. Or rather it is as a schoole wherein the first principles and grounds of gouernment and subjection are learned: whereby men are fitted to greater matters in Church or commonwealth. Wherupon the Apostle declareth, that a Bishop that cannot rule his own house, is not fit to gouerne the Church. So we may say of inferiours that cannot be subiect in a familie; they will hardly be brought to yeeld such subjection as they ought in Church or common-wealth: instance Absolom, and Adoniah, Dauids sonnes.
This is to be noted for satisfaction of certaine weake consciences, who think that if they have no publike calling, they have no calling at all; and thereupon gather that all their time is spent without a calling. Which consequence if it were good and sound, what comfort in spending their time should most women have, who are not admitted to any publike function in Church or commonwealth? or servants, children, and others who are wholly imployed in priuate affaires of the familie? But the forenamed doctrine sheweth the vnsoundnesse of that consequence. Besides, who knoweth not that the preseruation of families tendeth to the good of Church and common-wealth? so as a conscientious performance of houshold duties, in regard of the end and fruit thereof, may be accounted a publike worke. Yea, if domestic duties be well and throughly performed, they will be euen enough to take vp a mans whole time. If a master of a family be also an husband of a wife, and a father of children, he shall find worke enough: as by those particular duties, which we shall afterwards shew to belong to masters, husbands, and parents, may easily be proued. So a wife likwise, if she also be a mother and a mistris, and faithfully endeuour to do what by vertue of those callings she is bound to do, shall find enough to do. As for children under the gouernment of their parents, and servants in a familie, their whole calling is to be obedient to their parents and masters, and to do what they command them in the Lord. Therefore if they who have no publike calling, be so much the more diligent in the functions of their priuate callings, they shall be as well accepted of the Lord, as if they had publike offices.
Yet many therebe, who hauing no publike imployment, think they may spend their time as they list, either in idlenesse, or in following their vaine pleasures and delights day after day, and so cast themselves out of all calling. Such are many masters of families who commit all the care of their house either to their wives, or to some seruant, and mispend their whole time in idlenesse, riotousnesse, and voluptuousnesse. Such are many mistresses, who spend their time in lying a bed, attiring themselves, and goshipping. Such are many young gentlemen liuing in their fathers houses, who partly through the too-much-indulgencie and negligence of their parents, and partly through their own headstrong affections, and rebellious will, runne without restraint whither their corrupt lusts lead them. These, and such other like to these, though by Gods providence they be placed in callings, in warrantable callings, and in such callings as minister to them matter enough of imployment, yet make themselves to be of no calling. Now what blessing can they looke for from the Lord? The Lord vseth to give his blessing to men, while they are busied in their callings. Iaacobs faithfull seruice to his vncle Laban moued God to blesse him. Iosephs faithfulnesse to his master Potiphar was had in remembrance with God, who aduanced him to be ruler in Egypt. Moses was keeping his father in lawes sheepe when God appeared to him in the bush, and appointed him a Prince ouer his people. Dauid was sent for from the field, where he was keeping his fathers sheepe, when he was anointed to be king ouer Israel. Elisha was plowing when he was anointed to be a Prophet. The shepherds were watching their sheepe, when that gladsome tidings was brought to them, that the Sauiour of the world was borne. Not to insist on any more particulars, the promise of Gods protection is restrained to our callings: for the charge which God has giuen to the Angels concerning man is, to keep him in all his waies.
As for those who have public offices in Church or commonwealth, they may not think themselves exempted from all family duties. These private duties are necessary duties. Though a man be a magistrate or a minister, yet if he be a husband, or a father, or a master, he may not neglect his wife, children, and servants. Indeed they who are freed from public functions, are bound to attend so much the more upon the private duties of their families, because they have more leisure for it. But none ought wholly to neglect them. Joshua, who was a Captain and Prince of his people, and very much employed in public affairs, yet neglected not his family: for he professes that he and his house would serve the Lord. It seems that Eli was negligent in performing the duty of a father, and David also. But what followed? Two of Eli's sons proved sacrilegious, and lewd Priests. Two of David's sons proved very ill commonwealth-men, even plain traitors.
Section 9. Of the Apostle's order in laying down the duties of husbands and wives in the first place.
There being three especially degrees, or orders in a family, (as we heard before) the Apostle places husband and wife in the first rank, and first declares their duties, and that not without good reason: for
First, The husband and wife were the first couple that ever were in the world. Adam and Eve were joined in marriage, and made man and wife before they had children, or servants. So falls it out for the most part even to this day in erecting, or bringing together a family: the first couple is ordinarily a husband and a wife.
Secondly, most usually the husband and his wife are the chief in a family, all under them single persons: they governors of all the rest in the house. Therefore most meet it is, that they should first know their duty, and learn to practice it, that so they may be an example to all the rest. If they fail in their duty one to another, they give occasion to all the rest under them to be careless, and negligent in theirs. Let a husband be churlish to his wife, and despise her, he ministers an occasion to children and servants to contemn her likewise, and to be disobedient to her: indeed, to be churlish and froward one to another, especially to their underlings. Let a wife be untrustworthy and unfaithful to her husband, let her filch and purloin from him, children and servants will soon take courage, or rather boldness from her example privately to steal what they can from their father, and master. Thus is their breach of duty a double fault: one in respect of the party whom they wrong, and to whom they deny duty: the other in respect of those to whom they give occasion of sinning.
Know therefore, O husbands and wives, that you, above all other in the family, are most bound to a conscientious performance of your duty. Greater will your condemnation be, if you fail in it. Look to it above the rest: and by your example draw on your children and servants (if you have any) to perform their duties: which surely they will more readily do, when they shall behold you as guides going before them, and making conscience of your joint and several duties.
Section 10. Of the Apostle's order in setting down inferiors' duties in the first place.
In handling the duties of the first forenamed couple, the Apostle begins with wives, and lays down their particular duties in the first place. The reason of this order [illegible] I take to be the inferiority of the wife to her husband. I do the rather take it so to be, because I observe this to be his usual method and order, first to declare the duties of inferiors, and then of superiors: For in handling the duties of children and parents, and of servants and masters, he begins with the inferiors, both in this, and in other Epistles; which order also Saint Peter observes: indeed, the law itself does in the first place, and that expressly, mention the inferior's duty, only implying the superior's to follow as a just consequence, which is this, If the inferior must give honor, and by virtue of it perform such duties as pertain to it, then must the superior carry himself worthy of honor, and by virtue of it perform answerable duties.
Question. Why should inferiors' duties be more fully expressed, and placed in the first rank?
Answer. Surely because for the most part inferiors are most unwilling to undergo the duties of their place. Who is not more ready to rule, than to be subject?
I deny not but that it is a far more difficult and hard matter to govern well than to obey well. For to rule and govern requires more knowledge, experience, wisdom, care, watchfulness, diligence, and other like virtues, than to obey and be subject. He that obeys has his rule laid before him, which is the will and command of his superior in things lawful, and not against God's will. But the superior who commands, is to consider not only what is lawful, but also what is most fit, meet, convenient, and every way the best: indeed also he must forecast for the time to come, and so far as he can observe whether that which is now for the present meet enough, may not be dangerous for the time to come, and in that respect unmeet to be urged. From where it follows, that the superior in authority may sin in commanding that which the inferior in subjection may upon his command do without sin. Who can justly charge Joab with sin in numbering the people, when David urged him by virtue of his authority so to do? Yet did David sin in commanding it. Without all question Saul did sin in charging the people by an oath, to eat no food the day that they pursued their enemies (a time when they had most need to be refreshed with food, as Jonathan's words imply) and yet did not the people sin in forbearing: witness the event that followed on Jonathan's eating, though he knew not his father's charge. Who sees not hereby, that it is a matter of much more difficulty to rule well, than to obey? Which is yet further evident by God's wise disposing providence in ordering who should govern, who obey. Commonly the younger for age, the weaker for sex, the meaner for estate, the more ignorant for understanding, with the like, are in places of subjection: but the elder, stronger, wealthier, wiser, and such like persons, are for the most part, or at least should be in place of authority. Woe to you, O land (says Solomon) when your king is a child. And Isaiah denounces it as a curse to Israel, that children shall be their Princes, and babes shall rule over them, and complains that women had rule over the people.
Now to return to the point, though it be so that governors have the heaviest burden laid on their shoulders, yet inferiors that are under subjection think their burden the heaviest, and are most reluctant to bear it, and most willing to cast it away. For naturally there is in every one much pride and ambition, which as dust cast on the eyes of their understanding, puts out the sight thereof, and so makes them desire superiority, and authority over others, and to be stubborn under the yoke of subjection: which is the cause that in all ages, both by divine, and also by human laws, penalties and punishments of diverse kinds have been ordained, to keep inferiors in the bounds of their duty: and yet (such is the pride of man's heart) all will not serve. What age, what place ever was there, which has not just cause to complain of subjects' rebellion, servants' stubbornness, children's disobedience, wives' presumption? Not without cause therefore does the Apostle first declare the duties of inferiors.
Besides, the Apostle would hereby teach those who are under authority, how to move them that are in authority over them, to deal equally and kindly, not harshly and cruelly with them, namely, by endeavoring to perform their own duty first. For what is it that provokes wrath, rage, and fury in governors? What makes them that have authority, to deal roughly, and rigorously? Is it not for the most part disobedience, and stubbornness in those that are under government? Though some in authority be so proud, so savage, and inhumane, as no honor done to them, no performance of duty can satisfy and content them, but they will (as David's enemies) reward evil for goodness, yet the best general direction that can be prescribed to inferiors, to provoke their governors to deal well with them, is, that inferiors themselves be careful and conscientious in doing their duty first. If their governors on earth be nothing moved therewith, yet will the highest Lord in heaven graciously accept it.
Lastly, men must first learn to obey well, before they can rule well: for they who scorn to be subject to their governors while they are under authority, are likely to prove intolerably insolent when they are in authority.
Learn all that are under authority, how to win your governors' favor: how to make your yoke easy, and your burden light: how to prevent many mischiefs which by reason of the power of your superiors over you may otherwise fall upon you: First do your duty.
There are many weighty reasons to move governors first to begin to do their duty. For,
First, by virtue of their authority they bear God's image, therefore in doing their duty they honor that image.
Secondly, by reason of their place they ought to go before such as are under them.
Thirdly, a faithful performance of their duty, is an especially effective means to keep their inferiors in the bounds of theirs.
Fourthly, their failing in duty is exemplary: it causes others under them to fail in theirs, and so it is a double sin.
Fifthly, their reckoning shall be the greater: for of them who have received more, more shall be required.
It were therefore to be wished that superiors and inferiors would strive who should begin first, and who should perform their own part best, and in this way strive to excel, as runners in a race strive in running to outstrip one another.
But if question be made who shall begin, I advise inferiors not to stand out in this strife, but to think the Apostle first incites them: and that it is the safest for them to begin: for in this contention inferiors are likely to fare the worst, by reason of the power which superiors have over them. And though it be more against our corrupt, proud, and stubborn nature, to be subject and obey, yet let us so much the more endeavor to yield duty in this way. For it is an especially important part of spiritual prudence, to observe what our corrupt nature is most prone to, and wherein it most swells up, that therein we may most strive to beat it down: nature is contrary to grace, and the wisdom of the flesh is enmity against God.
Section 11. Of the reasons why wives' duties are first taught.
Question. Why among other inferiors are wives first brought into the school of Christ to learn their duty?
Answer. Many good reasons may be given of the Apostle's order even in this point.
First, of all other inferiors in a family, wives are far the most excellent, and therefore to be placed in the first rank.
Secondly, wives were the first to whom subjection was enjoined: before there was child or servant in the world, it was said to her, your desire shall be subject to your husband (Genesis 3:16).
Thirdly, wives are the fountain from which all other degrees spring: and therefore ought first to be cleansed.
Fourthly, this subjection is a good pattern to children and servants: and a great means to move them to be subject.
Fifthly, I may further add as a truth, which is too manifest by experience in all places, that among all other parties of whom the Holy Ghost requires subjection, wives for the most part are most backward in yielding subjection to their husbands. But you wives that fear God, be careful of your duty: and though it may seem somewhat contrary to the common course and practice of wives, yet follow not a multitude to do evil. Though it be harsh to corrupt nature, yet beat down that corruption: indeed though your husbands be backward in their duties, yet be forward, and strive to go before them in yours: remembering what the Lord says (Matthew 5:46-47), If you love them which love you, what singular thing do you? Indeed remembering also what the Apostle says (1 Timothy 2:14), The woman was first in the transgression, and first had her duty given to her, and was made for the man, and not man for the woman.
Thus shall you deserve that commendation of good wives, Many have done virtuously, but you excel them all (Proverbs 31:29).
Having hitherto handled the forenamed general instructions, I will proceed to a more distinct opening of the words; and collect such observations as arise from them, and then particularly declare the several duties which the three orders in a family owe each to other.
Section 12. Of wives' subjection.
Ephesians 5:22. Wives submit yourselves to your own husbands, as to the Lord.
The word by which the Apostle has noted out the duties of wives, is of the middle voice, and may be translated passively as many have done, or actively as our English does (submit yourselves) and that most fitly: for there is a double subjection.
1. A necessary subjection: which is the subjection of order.
2. A voluntary subjection: which is the subjection of duty. The necessary subjection is that degree of inferiority, wherein God has placed all inferiors, and whereby he has subjected them to their superiors, that is, set them in a lower rank. By virtue thereof, though inferiors seek to exalt themselves above their superiors, yet are they subject to them, their ambition does not take away that order which God has established. A wife is in an inferior degree, though she domineer never so much over her husband.
The voluntary subjection, is that dutiful respect which inferiors carry towards those whom God has set over them: whereby they manifest a willingness to yield to that order which God has established. Because God has placed them under their superiors, they will in all duty manifest that subjection which their place requires.
Because it is a duty which is here required, the voluntary subjection must needs be here meant: and to express so much, it is thus set down, submit yourselves.
Though the same word be here used that was in the former verse, yet it is restrained to a narrower compass, namely to subjection of reverence.
Here learn that to necessary subjection, must voluntary subjection be added: that is, duty must be performed according to that order and degree wherein God has set us. This is to make a virtue of necessity.
Under this phrase (submit yourselves) all the duties which a wife owes to her husband are comprised, as I shall afterwards more distinctly show.
§. 13. Of the persons to whom wives must be subject.
In setting down the parties to whom wives owe subjection, the Apostle notes a particle of restraint (own) and that to show that a wife ought to have but one husband, which is more plainly expressed in another place by the same phrase, let every woman have her own husband: that is, only one proper to herself: so as
It is unlawful for a wife to have more than one husband at once.
A wife must submit herself only to that one, proper husband, and to no other man (as she is a wife and yields the duty of a wife) so as the subjection of adulteresses is here excluded: and the duty required is, that
A wife must yield a chaste, faithful, matrimonial subjection to her husband.
Here by the way note the foolish collection of Adamites, Familists, and such like licentious libertines, who from the general words which the Apostle uses (men and women) infer that all women are as wives to all men, and that there needs not any such near conjunction of one man with one woman. Which beastly opinion as it is contrary to the current of Scripture, and to the ancient law of marriage (two shall be one flesh) so also to this clause (their own husbands.) The Apostle, in using those general words, followed the Greek phrase, which puts those two words (men women) for husbands and wives: so also do other tongues, indeed and our English. The particular relation, which is between the persons who are meant by those two words, does plainly show how they are to be taken, and when they are to be restrained to man and wife. To take away that ambiguity, our English has well translated them, husband and wife.
To direct and provoke wives to their duty, the Apostle adds this clause (as to the Lord) which is both a rule and a reason of wives' subjection. It directs wives by noting the restraint of their obedience, and the manner thereof.
The restraint in that wives ought so to obey their husbands as withal they obey the Lord; but no further: they may not be subject in any thing to their husbands, that cannot stand with their subjection to the Lord.
The manner in that wives ought to yield such a kind of subjection to their husbands, as may be approved of the Lord.
Thus the Apostle himself expounds this phrase (chapter 5, verses 5-6).
It provokes wives to submit themselves to their husbands, by noting the place of a husband, which is, to be in the Lord's stead, bearing his image, and in that respect having a fellowship and partnership with the Lord, so as
Wives in subjecting themselves aright to their husbands are subject to the Lord. And on the contrary side,
Wives in refusing to be subject to their husbands, refuse to be subject to the Lord.
§. 14. How a husband is his wife's head.
Ephesians 5:23. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the Savior of the body.
The place of a husband intimated in the last clause of the former verse, is more plainly expressed, and fully explained in this verse. His place is expressed under the metaphor of a head: and amplified by his resemblance therein to Christ.
The particle of connection (FOR) shows that this verse is added as a reason: which may fitly be referred both to the duty itself: and to the manner of performing it.
The metaphor of a head enforces the duty.
The amplification thereof by the resemblance that is made to Christ, enforces the manner of performing the duty.
A wife must submit herself to a husband, because he is her head: and she must do it as to the Lord, because her husband is to her, as Christ is to the Church.
The metaphor of a head declares two points:
1. The dignity of a husband. 2. The duty.
1. As a head is more eminent and excellent than the body, and placed above it, so is a husband to his wife.
2. As a head, by the understanding which is in it, governs, protects, preserves, provides for the body, so does the husband his wife: at least he ought so to do: for this is his office and duty: this is here noted to show the benefit which a wife receives by her husband: so as two motives are included under this metaphor.
The first is taken from the husband's prerogative, from where note that
Subjection must be yielded to such as are over us. For this is a main end of the difference between party and party. To what end is the head set above the body, if the body be not subject to it?
The second is taken from the benefit which a wife reaps by her husband's superiority: and it shows that
They who will not submit themselves to their superiors are injurious to themselves: as the body were injurious to itself, if it would not be subject to the head.
§. 15. Of the resemblance of a husband to Christ.
The more to enforce the forenamed reason, the Apostle adds the resemblance that is between a husband and Christ, as this note of comparison (even as) shows: from where it follows that
It is as meet for a wife to submit herself to her husband, as for the Church to submit itself to Christ. This amplification is especially added for Christians. Heathens may be moved to subject themselves to their governors, by the resemblance taken from a natural body. How much more ought Christians to be moved by the resemblance taken from the mystical body of Christ?
These words (and he is the Savior of the body) as they do declare the office of Christ, and the benefit which the Church reaps, so they note the end why a husband is appointed to be the head of his wife, namely that by his provident care he may be as a Savior to her. It is here noted rather to show the benefit which a wife reaps by her husband, than the duty which he owes: for that the Apostle declares afterwards, verse 25, etc. The meaning then is, That as Christ was given to be a head of the Church which is his body, that he might protect it, and provide all needful things for it, and so be a Savior to it, even so for that very end are husbands appointed to be the head of their wives.
Upon this ground the Apostle infers the conclusion in the next verse.
§. 16. Of the resemblance between the Church to Christ. A wife to her husband.
Ephesians 5:24 Therefore as the Church is subject to Christ, so let wives be to their own husbands in every thing.
This conclusion sets forth not only the duty itself, but also another reason, and another rule to provoke and direct wives to perform their duty: and that under the pattern of the Church.
The reason may be thus framed, That which the Church does to Christ, a wife must do to her husband. But the Church is subject to Christ. Therefore a wife must be subject to her husband.
The proposition is grounded on that resemblance which is between the Church in relation to Christ, and a wife in relation to her husband: for a husband is that to his wife, which Christ is to the Church; therefore a wife must be so to her husband, as the Church is to Christ.
The rule notes both the manner (as) and also the extent of a wife's subjection (in every thing.)
Question. Is mortal and sinful man to be obeyed as the Lord Christ the eternal Son of God?
Answer. This extent is to be restrained to the generality of the things in question. As in other places, where the Apostle says, all things are lawful for me, he means all indifferent things, for of them his speech was in that place (1 Corinthians 10:23). And where again he says, Whatever is set before you, eat, he means, whatever good and wholesome meat: for of that he spoke (verse 27).
Thus much of the main drift of the Apostle in setting before wives the example of Christ, to whom husbands are like in dignity, and the example of the Church, to whom wives ought to be like in duty.
I will further consider these examples of Christ and the Church more distinctly by themselves, without any relation to man and wife: and out of them note such general instructions as concern all Christians.
§. 17. Of the relation between Christ and the Church.
Ephesians 5:23-24. Christ is the head of the Church: and he is the Savior of the body. The Church is subject to Christ in every thing.
Behold here the mutual relation between Christ and the Church.
Wherein note concerning Christ, 1. His preeminence over the Church, (he is her head.) 2. His goodness to her, (he is her Savior.)
Note also concerning the Church, 1. Her prerogative, (she is the body of Christ.) 2. Her duty. In laying down whereof there is noted, 1. Wherein it consists (The Church is subject to Christ) 2. How far it extends, (in every thing.)
The title Head, is given to Christ in two respects.
1. In regard of his dignity and dominion over the Church (Colossians 1:18).
2. In regard of the near union between him and the Church (Ephesians 4:15-16).
This union is more fully expressed afterwards, verse 30.
The dignity of Christ is here principally intended: so as Christ is the highest in authority over the Church: the titles Lord, Father, Master, Doctor, Prophet, First-born, with the like, being by a kind of excellency and propriety attributed to him, prove as much (1 Corinthians 8:6; Matthew 23:7-9; Deuteronomy 18:15; Colossians 1:18).
The causes hereof are
- 1. The good pleasure of God his Father. - 2. The dignity of his person being God-Man. - 3. The merit of his sacrifice whereby he has redeemed and purchased his Church to himself. - 4. The omnipotence of his power whereby he is able to protect it. - 5. The all-sufficiency of spirit, whereby he is able to give to every member all needful grace.
Till the Pope of Rome can show so good reason for this title (Supreme head of the whole Church) we will account him a blasphemous usurper thereof.
Object. He is not accounted an Imperial head as Christ is, but only a Ministerial head.
Answer.
1. This distinction is without all ground or warrant of Scripture.
2. It implies plain contradiction. For to be a ministerial head, is to be a head and a minister, which is all one as a head and a member in relation to the same thing.
3. Though in these two words (Imperial, Ministerial) they may seem to advance Christ above the Pope, yet in their own interpretation of these words they make the Pope equal to Christ, if not advance him above Christ. For they say that Christ is an imperial head to quicken the Church inwardly: and the Pope a ministerial head to govern it outwardly. First let it be noted, how little congruity this exposition has with the words expounded. Does this word (imperial) intimate a quickening virtue? Does this word (ministerial) imply a governing power? In fact, is there not great incongruity in this, that Christ should be the imperial head, and yet the Pope a head to govern? Besides, does not this rend asunder two of Christ's offices, and leaving one to Christ, give another to the Pope, and so make him equal with Christ? If the particular branches of this government which is given by papists to the Pope by virtue of his headship be observed, we shall find that to be verified in him, which the Apostle has foretold concerning Antichrist, that as God he sits in the temple of God, showing himself that he is God. For they give to him the keys of heaven and hell, to shut or open the one or other as pleases him: they give him power to dispense with God's laws, to coin articles of faith, to make laws to bind men's consciences directly and immediately, to give pardon for sin, to free subjects from allegiance to their Sovereigns, to canonize Saints, and what not? But to let these impious blasphemies pass, beside that this prerogative of Christ (to be head of the Church) is incommunicable (for thereby the Apostle proves Christ to be advanced far above all principality, and power, and might, and dominion, and every name, etc.) Christ needs not for the execution of his office therein any Vicar, or Deputy: for as head he fills all in all things: and by his eternal spirit is he in heaven, earth, and every place where any of his members are, according to his promises made to his Church.
Much comfort and great confidence must this needs provide to all such as have assurance that they are of this body: for having so mighty, so wise, so merciful a head, a head so sufficient every way, who can instruct, direct, guide, govern, protect, and help them in all their needs whatever, what need they fear? When we are assaulted by Satan, or any way set upon by any of his instruments, or are in any distress or need, let us lift up the eyes of our faith higher than we can the eyes of our body, and in heaven behold this our head, who is invisible, and we cannot but receive from there much comfort, and encouragement.
§. 18. Of the benefit of Christ's headship.
The goodness of Christ is set down in these words (and he is the Savior of the body) Every word almost has its emphasis.
1. The copulative particle (AND) shows that
The goodness which Christ does for his Church, he does because he is the head thereof.
O how happy a thing is it for the Church that it has such a head! A head that does not tyrannize over it, nor trample it under foot: a head that does not poll, or peel the Church: but procures peace and safety to it. When Naomi sought to make a match between Boaz and Ruth, that he might be her head, what says she? Shall I not seek rest for you that it may be well with you? It is therefore the office of a head to be a Savior, to procure rest and prosperity to the body whose head it is.
Happy were it for kingdoms, commonwealths, cities, churches, families, wives, and all that have heads, if they were such heads: that, because they are heads, they would endeavor to be Saviors.
§. 19. Of Christ a sufficient Savior.
In laying forth the goodness of Christ three things are noted.
- 1. The kind of goodness, which is salvation (the Savior) - 2. The person that performs it (he himself.) - 3. The parties for whom he performs it (the body.)
1. The Greek word translated Savior is so emphatic that other tongues can hardly find a fit word to express the emphasis thereof: it being attributed to Christ, implies that
Christ is a most absolute and perfect Savior, he is every way a sufficient Savior: able perfectly to save even to the very uttermost. He saves soul and body: he saves from all manner of misery: which is intimated by that particular from which he saves, namely sin: he shall save his people from their sins. Sin is the greatest, and most grievous evil; indeed, the cause of all misery: they who are saved from it, are saved from all evil: for there is nothing harmful to man, but that which is caused by sin, or poisoned by it.
Before sin seized on man he was most happy, free from all misery: and so shall he be after the contagion, guilt, punishment, dominion, and remainder of sin is removed. But he that remains in the bondage of sin is in a most woeful plight. In that Christ saves from sin, he saves from the wrath of God, the curse of the law, the venom of all outward crosses, the tyranny of Satan, the sting of death, the power of the grave, the torments of hell, and what not?
The purity of Christ's nature, and excellence of his person is it that makes him so sufficient a Savior: which reason the Apostle himself notes: for where he says that Christ is able to save to the uttermost, he adds, for proof thereof, that he is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.
Great matter of rejoicing, and of confidence does this provide to us. When the angel first brought this news, To you is born a Savior, he says, Behold I bring you good tidings of great joy. This made the Virgin Mary say, My spirit has rejoiced in God my Savior, and for this did Zacharias bless God that redeemed his people, and raised up a horn of salvation. When the eyes of old Simeon had seen this salvation, he desired no longer to live, but said, Lord now let your servant depart in peace.
They who believe in this Savior will be of like mind: and as they rejoice in him, so they will trust to him, and say with the Apostle, we are more than conquerors through him that loved us, etc.
This being so, to what end serves the supposed treasure of the Church, wherein are said to be stored up indulgences, pardons, merits, works of supererogation, and I know not what trash, to add to the satisfaction of this Savior? Either Christ is not a sufficient Savior, or these are (to speak the least) vain. But vain they are: and an empty, filthy, detestable treasure that is, which God will destroy with all that trust therein.
§. 20. Of Christ the only Savior.
This relative particle (HEE) has also his emphasis; for as it points out Christ the head of the Church, so it restrains this great work to him: it may thus be translated, he himself: that is, he in his own person, he by himself, he and none but he. So as to speak properly,
Christ is the only Savior of men: in which respect he is called the horn of salvation, indeed Salvation itself: which titles are given to him by an excellency and propriety: and in the same respect the name Jesus was given to him.
Here by the way note the blasphemous arrogance of those great sectarians among the Papists, who style themselves Jesuits: assuming that name which is proper to this great office of Jesus Christ.
Objection. Why is this name more blasphemous, than the title Christians?
Answer. One of their own religion does thus resolve that Objection: We are called Christians of Christ, not Jesuits of Jesus, because we partake of the thing signified by the name Christ, that is anointing: for (as the Apostle says) we all receive of his fullness. But he has not communicated to us the thing signified by the name Jesus; for it belongs to him alone to save, as says the scripture, he shall save his people: as if he should say, he alone, and no other. A Christo dicimur Christiani, non autem à Iesu Iesuani, seu Iesuitae: quia rem signatam nomine Christus, scil. vnctionem nobis communicauit. Nam, ut ait Apostolus, omnes nos de plenitudine eius accepimus: sed rem significatam nomine Iesus non communicauit: nam saluare ipsi soli conuenit: ipse enim (vt dicitur in scriptura) saluum faciet populum suum: ac si diceret, ipse solus, & non alius. Guil. Lindwood in Prouinc. siue Constitut. Angl. lib. de Consuetud.
But to return to our matter, Saint Peter does most plainly and fully prove the forenamed doctrine in these words spoken of Jesus Christ, There is not salvation in any other: for there is none other name under heaven given among men whereby we must be saved. None is able, none is worthy to work so great a work: he must do it, or it can not be done. But he is so able, and so worthy as he can do it of himself, and needs none to assist him.
What a dotage is it to trust to other Saviors? Legions of Saviors have Papists to whom they flee in their need. All the Angels in heaven, and all, whom at any time their Popes have canonized for Saints (which are many millions) are made Saviors by them. Be astonished, O you heavens, at this: for they have committed two evils: they have forsaken Christ the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water.
Let us for our parts flee to this Savior only, and wholly rely upon him, as we desire to be saved. Thus shall we honor him by preferring him before all: indeed by rejecting all but him: and thus shall we be sure to bring help, ease and comfort to our own souls.
§. 21. Of the Church the body of Christ.
The persons who receive any benefit by this Savior, are all comprised under this metaphor the body: whereby the same thing is meant that was meant before by the Church.
Church according to the notation of the Greek word signifies an assembly called together. It is in Scripture by a propriety attributed to them who are called to God.
This calling is twofold:
1. Outward, which is common to all that make profession of the Gospel: in this respect it is said, many are called and few chosen.
2. Inward, which is proper to the elect, none but they, and all they in their time shall both outwardly be called by the word to a profession of Christ, and also inwardly and effectually by the spirit to believe in Christ, and obey his Gospel. This is styled a heavenly calling, which is proper to the Saints. These make that Church, whereof Christ is properly the head: and therefore in relation to that metaphor of a head, they are called the body: and that in these respects;
- 1. They are under Christ, as a body under the head. - 2. They receive spiritual life and grace from Christ, as a body natural receives sense, and vigor from the head. - 3. Christ governs them, as a head the body. - 4. They are subject to Christ, as a body to the head.
§. 22. Of the extent of Christ's goodness to all his body.
This metaphor, by which the persons that reap the benefit of Christ's office are set forth, notes two points.
1. All that are once incorporated into Christ shall be saved. The body comprises all the parts and members under it: not only arms, shoulders, breast, back, and such like: but also hands, fingers, feet, toes, and all. Christ their head being their Savior, who can doubt of their salvation?
2. None but those that are incorporated into Christ shall be saved. For this privilege is appropriated to the body.
The former point is clearly set forth by a resemblance, which the Apostle makes between Adam and Christ, thus: As by the offence of one, judgment came on all men to condemnation, even so by the righteousness of one, the free gift came on all men to justification of life. Here are noted two roots, one is Adam, the other is Christ: both of them have their number of branches, to all which they convey that which is in them, as the root conveys the sap that is in it, into all the branches that sprout from it. The first root, which is Adam, conveys sin and death to all that come from him: and the other root, which is Christ, conveys grace and life to every one that is given to him: for says he, All that the Father gives me, shall come to me: and him that comes to me, I will in no wise cast out: and a little after, he renders this reason, This is the Father's will, that of all which he has given me I should lose nothing, but should raise it up again at the last day.
Objection. Christ himself makes exception of one, where he says, none is lost but the son of perdition.
Answer. That phrase son of perdition, shows that Judas was never of this body: for can we imagine that Christ is a Savior of a son of perdition?
Objection. Why is he then excepted?
Answer. By reason of his office and calling he seemed to be of this body, and till he was made known, none could otherwise judge of him, in which respect Saint Peter says, he was numbered with us.
2. Answer. Christ there speaks in particular of the twelve Apostles, and to be an Apostle of Christ was in itself but an outward calling.
This is a point of admirable comfort to such as have assurance of their incorporation into Christ, they may rest upon the benefit of this office of Christ, that he is a Savior. We need not think of climbing up to heaven, and searching God's records to see if our names be written in the book of Life. Let us only make trial whether we be of this body or no. For our help herein, know we that this metaphor of a body implies two things. 1. A mystical union with Christ. 2. A spiritual communion with the Saints.
- 1. By virtue of that union they who are of Christ's body, 1. Receive grace, and life from him. 2. Are guided and governed according to his will. 3. Seek to honor him in all things they do. 4. Are offended and grieved when he is dishonored by others. - 2. By reason of their communion with the Saints being fellow members, 1. They love the brethren. 2. They are ready to succor such as are in distress. 3. They will edify one another. 4. They retain a mutual sympathy: rejoicing, and mourning one with another.
§. 23. Of the restraint of the benefit of Christ's headship to them only that are of his body.
That none but those who are of Christ's body, shall partake of the benefit of his office, is clear by other like titles of restraint, as his people, and his sheep: but especially by denying to the world the benefit of his intercession. I pray not for the world, says he. In this respect this position (out of the Church no salvation) is without exception true: for the body is the true, Catholic, invisible Church: he that is not a member of this Church, but is out of it, has not Christ to be his head and Savior, from where then can he have salvation?
The former point is not more comfortable to those that have assurance that they are members of this body, than this is terrible to those that give too great evidence they are no members thereof; as all they do that have not the spirit of Christ ruling in them, but rather rebel against him: and bear no love to the Saints, but rather hate them, and do them all the spite they can.
§. 24. Of the Church's subjection to Christ.
Ephesians 5:24. The Church is subject to Christ in every thing.
The duty which the Church in way of thankfulness performs to Christ her head for this great benefit, that he is her Savior, is subjection: under which word is comprised all that obedience and duty, which in any kind Christ requires of the Church, in and by the word.
Quest. Is it possible for that part of the Church which is here on earth, to yield such obedience?
Answ. It will faithfully endeavor to do what it can: and that honest and utmost endeavor Christ graciously accepts for a perfect performance of all.
In that it is here taken for grant, that the Church is subject to Christ; I may, as from a general to particular, infer that
Whoever is of the true Catholic Church is subject to Christ, and yields obedience to his word. We will run after you, says the Church to Christ. My sheep hear my voice and follow me, says Christ of that flock, which is his Church.
For Christ conveys his own spirit into his mystical body the Church, and into every member thereof: which spirit is much more operative, and lively than the soul of man. If therefore man's soul quickening every part of the natural body, make them subject to the head, much more will the spirit of Christ bring the members of his mystical body in subjection to himself. If the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by the spirit that dwells in you (Romans 8:11).
Hereby let trial be made of particular visible Churches and of particular persons, whether they are indeed of this true Catholic Church or no. Those visible Churches which refuse to be governed by Christ's word, and are wholly governed by human traditions, which rise against Christ and play the adulteresses by committing idolatry, are not of this Catholic Church which is subject to Christ. No more are infidels that defy Christ, heretics that deny him, ignorant persons that know not his will, profane persons that despise him, worldlings that lightly esteem him, nor any that persecute or scorn him in his members. By this we may see that many have a name that they are of the Church, who indeed are not.
Objection. Many such persons may belong to God's election, and so be of that body of whom Christ is a Savior.
Answ. Election indeed gives them a title to Christ, but they cannot reap any benefit by that title till they have a possession of Christ by virtue of their spiritual union with him. Neither can they have any assurance of their election, till they find by the quickening virtue of the spirit, that they are united to Christ. Therefore so long as men remain destitute of the Spirit of Christ, and are possessed with a contrary spirit, they may well be judged for the present to be none of this body, nor to have any part in Christ, their future estate being referred to him who only knows what it shall be.
§. 25. Of the extent of the Church's subjection.
The extent of the Church's subjection to Christ is without any restraint at all, in every thing. For there is nothing which Christ requires of her, but she may with a good conscience, and must in obedience yield to. Just, and pure, and perfect are all his commandments, there is no error in any of them: no mischief or inconvenience can follow upon the keeping of them. This extent being here taken for grant, I may further infer that
They who are of the true Catholic Church will yield universal obedience to Christ: they will obey him in all and every of his commandments. David turned not aside from any thing that the Lord commanded him. Josiah turned to the Lord with all his heart according to all the law: and Zacharias, and Elizabeth, walked in all the commandments of God. All these were of this Church: and of their mind are all others that are of this Church.
For the spirit of Christ which is in them works a thorough reformation: even as the flesh leads a natural man on to every sin, so the spirit of Christ stirs him up to every good duty. In which respect it is said, that whoever is born of God does not commit sin (1 John 3:9).
Objection. The best Saints in all ages have transgressed in many things.
Their sins, though grievous, have not wilfully in open rebellion against Christ been committed, but they have slipped from them partly through their own weakness, and partly through the violence of some temptation. So as that which the Apostle says of himself, may be applied to all that are of the body of Christ, That which I do I allow not: Now then is it no more I that do it, but the sin that dwells in me (Romans 7:15, 17).
This extent is a good proof of the truth of subjection, for herein lies a main difference between the upright, and the hypocrite; indeed between restraining and renewing grace. That restraining grace which is in many hypocrites stirs them to do many things which Christ commands, if at least they do not cross their honor, profit, ease, and the like. Herod that notorious hypocrite did many things. None that bears the name of the Church, but will be subject in some things. But none but the upright, who are indeed renewed by the sanctifying spirit of Christ, will in all things make Christ's will their rule, and in every thing hold close to it, preferring it before their pleasure, profit, preferment, or any other outward allurement. They who so do, give good evidence that they are of the body of Christ, and may rest upon it, that Christ is their Savior (Mark 6:20).
§. 26. Of the sum of husbands' duties.
Ephesians 5:25 — Husbands, love your wives, even as Christ also loved the Church, and gave himself for it.
From wives' duties the Apostle proceeds to press husbands' duties. And as he proposed to wives for a pattern, the example of the Church, so to husbands he proposes the example of Christ: and adds thereto the pattern of a man's self, in regard of that natural affection which he bears to his body. Thus he adds pattern to pattern, and does the more largely and earnestly press them, because husbands having a more honorable place, their failing in duty is the more heinous, scandalous, and dangerous (verse 28-29).
The Apostle restrains the duties of husbands to their own wives, as he did the duties of wives to their own husbands. For though the same word be not here used which was before, yet a word of like emphasis is used: and as good reason there is that our English translators should have put in this particle (own) in this verse, as in the 22nd verse, for proof whereof read 1 Corinthians 7:2, where these two words are used, and both of them translated own.
This I have the rather noted, because many who hold that a wife must have but one husband, conceive that a husband may have more wives than one: which conceit this particle (own) wipes away. All the duties of a husband are comprised under this one word, Love. Wherein that a husband might be the better directed, and to which that he might be the rather provoked, the forenamed example of Christ, and of his love to the Church, is very lively set forth: first generally in these words, even as Christ loved the Church: and then more particularly in the words following.
§. 27. Of the example of Christ's love.
The note of comparison (even as) requires no equality, as if it were possible for a husband in that measure to love his wife, as Christ loved his Church; (for as Christ in excellency and greatness exceeds man, so in love and tenderness) but it notes an equity, and like quality.
An equity, because there is as great reason that husbands by virtue of their place should love their wives, as that Christ by virtue of his place should love the Church.
A like quality, because the love which Christ bears to the Church is every way without exception: and a love which turns to the good and benefit of the Church. Hence note two points.
1. Husbands must come as near as they can to Christ in loving their wives. In which respect, because they can never love so much as Christ did, they must never think they have loved enough.
2. Though their love in measure cannot equal Christ's love, yet in the manner thereof it must be like Christ's: a preventing, true, free, pure, exceeding, constant love.
The measure and manner of Christ's love is distinctly noted, Treatise 4, §. 61, etc., and the love which a husband owes his wife paralleled and applied thereto, which application may also be made of that Christian mutual love which we owe one to another.
The love of Christ to the Church is amplified: 1. By an effect thereof, in these words, He gave himself for it. 2. By the end of that effect, largely set down (verse 26-27).
[reconstructed: The effect is noted partly as a confirmation of the truth of Christ's love, and partly as a declaration of the measure of it.]
The act (he gave) shows that his love was in deed and truth: not only in show and pretense.
The object (himself) shows that he loved his Church more than his own life. A greater evidence of love could not be given: for greater love has no man than this, that a man lay down his life for his friend (John 15:13).
The end of Christ's love (set forth verse 26-27) is noted to show that he so loved his Church for her good and happiness, rather than for any advantage to himself.
As this example of Christ's love to his Church is set before husbands: so it may and ought also to be applied to all Christians: and that in a double respect.
1. As a motive to stir them up to love both Christ himself, and also their brethren.
2. As a pattern to teach them how to love.
A motive it is to love Christ, because love deserves love: especially such a love, of such a person as the love of Christ is. Indeed, our love of Christ is an evidence that we are loved of Christ, as smoke is a sign of fire. Therefore both in thankfulness to Christ, for his love to us, and for assurance to our own souls of Christ's love to us, we ought in all things that we can to testify our love to Christ.
A motive it is also to love our brethren, because Christ being in heaven, our goodness extends not to him: but our brethren on earth stand in his stead, and the love we show to them, we show to him; and he accepts it as done to him: You fed me, you visited me, says Christ to them that fed and visited his brethren (Psalm 16:2; Matthew 25:35, 40; 1 John 4:20). This love also, even the love of our brethren, is an evidence that we are loved of God. Therefore if Christ so loved us, we ought also to love one another.
How the love of Christ is a pattern, I will afterwards show.
§. 28. Of Christ's giving himself.
Ephesians 5:25 — And gave himself for it.
This fruit and effect of Christ's love extends itself to all the things that Christ did or suffered for our redemption: as, that he descended from heaven, took upon him our nature, and became a man; that he subjected himself to the law, and perfectly fulfilled it; that he made himself subject to many temptations of the devil and his instruments; that he took upon him our infirmities; that he became a King to govern us, a Prophet to instruct us, a Priest to make an atonement for us: that he subjected himself to death, the cursed death of the cross, and so made himself an oblation and sacrifice for our sins; that he was buried; that he rose again; that he ascended into heaven, and there sits at God's right hand to make intercession for us. For after that Christ had taken upon him to be our head and Savior, he wholly set himself apart for our use, and our benefit: so as his person, his offices, his actions, his sufferings, his humiliation, his exaltation, the dignity, the purity, the efficacy of all is the Church's, and to her good do they all tend. This in general is the extent of this fruit of Christ's love, he gave himself for it.
More particularly, we may note these three points: 1. The action, what he did, (he gave.) 2. The object, what he gave, (himself.) 3. The end, why he gave himself, (for it) for the Church's good.
The action having relation to the object, most especially points at the death of Christ. The Greek word is a compound word, and signifies to give up. It implies two things,
1. That Christ willingly died: the simple word (gave) intimates so much.
2. That his death was an oblation: that is, a price of redemption, or a satisfaction: the compound word (gave up) intimates so much.
§. 29. Of the willingness of Christ to die.
That Christ willingly died is evident by the circumstances noted about his death: when Peter counseled him to spare himself, and not to go to Jerusalem (where he was to be put to death) he called him Satan, and said, he was an offense to him: when Judas went out to betray him, he said to him, That you do, do quickly: When Judas was gone out to get company to apprehend him, he went to the place where he was wont, so as Judas might readily find him; indeed, he met them in the midway that came to take him; and he asked them whom they sought, though he knew whom they sought: and when they said, Jesus of Nazareth, he answered, I am he: When they came to him, he drove them all backward with a word of his mouth, and yet would not escape from them: He could have prayed to the Father to have had more than twelve legions of Angels for his safeguard against those that apprehended him, but would not: when by his adversaries he was provoked to have come down from the Cross, and could have done so, he would not. At the instant of giving up the ghost, he cried with a loud voice: which shows that his life was not then spent, he might have retained it longer if he would: and thereupon the centurion gathered that he was the Son of God. When he was actually dead, and laid in a grave, he rose again. These and other like circumstances verify that which Christ said of himself, No man takes my life from me, but I lay it down of myself. It was therefore no necessity that compelled him to die, but his voluntary obedience.
Christ is the Lord, Prince and Author of life, and has an absolute power as over the life of others, so over his own life.
Thus then we see that his sacrifice was a voluntary and free gift: the cause thereof was his own will and good pleasure.
Exceedingly does this commend the love of Christ: and assures us that it is the more acceptable to God, who loves a cheerful giver.
Let us in imitation of our head, do the things to which we are called willingly and cheerfully, though they seem never so disgraceful to the world, or grievous to our weak flesh.
§. 30. Of the kind of Christ's death, an oblation.
That Christ's death was an oblation, and a price of redemption, is evident by the death of those beasts which were offered up for a sacrifice, and therein were a type of Christ's death. But expressly is this noted by this Apostle, where he says, Christ has given himself for us, an offering and sacrifice to God for a sweet smelling savor: and again, Christ gave himself a ransom. The phrases of redeeming, purchasing, buying, with the like, attributed to Christ and his blood, do further confirm the same.
Learn hereby to consider Christ's death, not as the death of a private man, but of a public person, of a surety, of a pledge, that in our room and stead was made sin, and was made a curse to redeem us from our sins, and from the curse which by sin was fallen upon us. The comfort and benefit of Christ's death is lost, if this be not known and believed. In this consists a main difference between the death of Christ, and all other men, not the most righteous Martyrs excepted. Their death was but a duty, and debt: no satisfactory oblation, no price, no ransom, as Christ's was.
§. 31. Of the infinite value of the price of our redemption.
The object, or thing which Christ gave for a ransom was himself, not his body alone, nor his body and soul only, but his person consisting of his two natures, human, and divine.
Quest. How could his divine nature be given up? Could it suffer? Could it die?
Answ. 1. The Deity simply considered in and by itself, could not die: but that person which was God, both could and did die. For the Son of God assuming a human nature into the unity of his divine nature, and uniting them together without confusion, alteration, distraction, separation, in one person, that which is done by one nature is done by the person, and in that respect the Scripture often attributes it to the other nature: as where it is said, They crucified the Lord of glory: and God purchased the Church with his own blood.
2. Though the divine nature of Christ suffered not, yet did it support the human nature, and add dignity, worth and efficacy to the sufferings of that nature.
3. Christ's divine nature had proper and peculiar works in the work of redemption, as to sanctify his human nature, to take away our sins, to reconcile us to God, and the like.
Thus then in three respects the whole person of Christ was given to us.
1. In regard of the inseparable union of both natures.
2. In regard of the assistance of the Deity in those things which the human nature of Christ did.
3. In regard of some proper actions appertaining to the Deity.
In that the person of Christ God-Man was given up, I gather that
The price of our Redemption is of infinite value. Nor Christ, nor God himself could give a greater. Heaven and earth and all things in them are not of like worth. Well therefore might Saint Peter call it precious blood: and prefer it before silver, gold, and all other things of price.
1. What place can be left for despair in those that know and believe the worth of this ransom?
2. What can be held too dear for him, that notwithstanding the infinite excellency of his person gave himself for us? Can goods, can friends, can children, can liberty, can life, can anything else?
3. What just cause have we to give up ourselves a living sacrifice, holy and acceptable to him that gave himself for us?
4. How ungrateful, how unworthy of Christ are they, that for his sake will not forsake their unstable honors, fading wealth, vain pleasures, garish attire, and such like trash?
§. 32. Of Christ's seeking the good of the Church.
The end why Christ gave himself was, for the Church: so as Christ in his death aimed at our good. He was made sin for us, that we might be made the righteousness of God in him: he was made a curse for us, and has redeemed us from the curse of the Law: he gave himself for our sins, that he might deliver us: he laid down his life for the sheep.
This proves Christ's giving of himself to be a fruit of his love: for love seeks not her own.
Learn hereby to apply all that Christ did to ourselves. If for us he gave himself, he, and all appertaining to him is ours.
Learn also hereby how to manifest love: namely by seeking, and procuring the good of others. Let no man seek his own, but every man another's wealth. If this were practiced, would there be such oppressing, such undermining, such deceiving, such wronging of one another as there is? Too truly is the Apostle's complaint verified in our days, All seek their own. But let that mind be in us which was in Christ Jesus, and thus manifest our love, as we desire to partake of this fruit of Christ's love.
From hence by just consequence it follows that Christ merited not for himself. Was there any need that Christ should come down from heaven on earth, to purchase anything for himself? When he was going out of the world, thus he prayed, Now, O Father, glorify me with the glory which I had with you before the world was. Did Christ by anything which he did on earth merit that glory which he had before the world was? All the exaltation to which he was advanced even in his human nature, was due to the dignity of his person.
1. Object. He endured the cross, for the joy which was set before him.
Answ. He used that joy which of right was due to him as a help to support him in the weakness of his human nature, not as a recompense which he should deserve.
2. Object. He became obedient to the death of the Cross, therefore God also has highly exalted him.
Answ. That particle (therefore) does not declare the cause, but the order of his exaltation: [reconstructed: noting] a consequence that followed after his death. After he had humbled himself so low, he was most highly advanced.
3. Object. Christ being man was bound to the Law: and therefore for himself he ought to fulfill it.
Answ. If he had been mere man, that were true. But he uniting his human nature to his divine, and making of both one person, which person was God as well as man, he was bound to nothing further than it pleased him voluntarily to subject himself to for our sakes.
2. If Christ were bound to the Law, of duty he must have fulfilled it: and if of duty he was to fulfill it, how could he thereby merit so high a degree of honor as he is advanced to?
This conceit of Christ's meriting for himself, does much extenuate the glory of Christ's grace and goodness in giving himself.
§. 33. Of the particular ends, why Christ gave himself, and of the condition of the Church before Christ took her.
(Ephesians 5:26) That he might sanctify it, and cleanse it with the washing of water by the word.
The general end of Christ's giving of himself being before intimated in this phrase (for us) is in this and the next verse particularly exemplified: and that in two branches.
One respects the estate of the Church in this world, verse 26.
The other respects her estate in the world to come, verse 27.
The latter of these two is the most principal.
The former is subordinate to the latter, an end for the accomplishing of the other end, for the Church is here made pure, that hereafter it may be made glorious.
In laying down the former he notes 1. The end at which Christ aimed. 2. The means, whereby he effected that which he aimed at.
That end is set forth in these words, that he might sanctify it, having cleansed it (thus may they word for word be translated) so as that which for order of words is in the latter place, for order of matter is in the first place.
The word (cleansing) points out our [reconstructed: justification].
The word (sanctifying) expresses our sanctification.
The means of effecting these, are two. 1. Baptism comprised under this phrase, washing of water. 2. The word.
The two branches of the former end, namely Cleansing and Sanctifying do in general imply two things. 1. The condition of the Church in itself. 2. The alteration thereof by Christ.
The condition is presupposed, which is, that she was impure, polluted, in the common estate of corrupt man. Things in themselves pure, are not cleansed, but things foul and impure: persons of themselves freed, and exempted from a common misery, need not another's help to free and exempt them. Seeing then that the Church stood in need to be cleansed, and sanctified, surely
The Church in herself was, as the world, polluted. Very lively is this set forth by the Prophet Ezekiel under the similitude of a wretched infant born of a cursed parentage, whose navel was not cut, who was not washed, salted, nor swaddled, but cast out in the open field, polluted with blood. Oft does the Apostle, setting forth the wretched estate of the world, note of the true members of the Church, that we ourselves also were such.
The Church consists of none other than those who came out of Adam's loins. Now as all the brood which comes from vipers, adders, toads, spiders, and other like venomous dams, are infected with poison, so all the sons of Adam are polluted with sin. That which is born of the flesh (as is every mother's child, not the members of the Church excepted: for they have fathers and mothers of their flesh) is flesh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are born again (John 3:3, 5).
This our former estate by nature is often and seriously to be thought of, and that in respect of Christ, ourselves, and others.
1. In regard of Christ, the more to magnify his love. Our former estate, before he cast the wings of his mercy upon us, shows our unworthiness, our vileness, and wretchedness, and in that respect it opens our heart and mouth to think and say, O Lord our Lord, what is man that you are mindful of him, and the son of man that you visit him (Psalm 8:1, 4)! Lord, how is it that you will manifest yourself to us, and not to the world (John 14:22)! The right knowledge of our former estate, and a due consideration thereof, makes us ascribe all the glory of our present dignity, and happiness, to Christ that altered our estate, as Saint Paul, I thank Christ Jesus our Lord who has enabled me, who was before a blasphemer, etc. (1 Timothy 1:12); indeed it makes us the more to prize and esteem the present estate, as David (2 Samuel 7:18).
2. In regard of ourselves this is to be thought of, to humble us, and to keep us from insolent boasting in those privileges of which through Christ we are made partakers. To this purpose does the Apostle thus press this point, Who makes you to differ from another? And what do you have that you did not receive? Now if you did receive it, why do you boast as if you had not received it (1 Corinthians 4:7)? When a man is exalted from a low to a great place, and thereupon grows proud and insolent, we say, he has forgotten where he came from. So the remembrance of our former condition is a means to preserve humility, and to suppress insolence.
3. In regard of others it is to be thought of, to move us the more to commiserate their woeful estate, who yet remain as we once were; to conceive hope that their estate may be altered as well as ours was; to pray and use what means we can that it may be altered. To provoke Christians to show all meekness to them which were without, the Apostle renders this reason, for we ourselves also in times past were foolish, etc. (Titus 3:3); read how forcibly this is urged (Romans 11:18, 19).
§. 34. Of Christ's Preventing Grace.
In setting down the alteration of the aforementioned condition, note: 1. The manner of laying it forth. 2. The matter or substance thereof.
The manner is implied in this conjunction THAT (That he might sanctify it) — Christ loved the Church, and gave himself for it, not because it was sanctified, but that he might sanctify it: so as
The grace which Christ shows to the Church is a preventing grace. Sanctification is no cause, but an effect of Christ's love: and follows in order after his love. His love arose only and wholly from himself: in the parties loved, there was nothing but matter of hatred before they were loved. Moses thus says of the love of God to Israel, The Lord did not set his love upon you because you were more in number, but because the Lord loved you (Deuteronomy 7:7, 8). This at first sight may seem to be (as we say) a woman's reason, that the Lord should set his love on them because he loved them, but it being duly observed, we shall find excellently set forth the ground of God's love to rest altogether in himself, and in his own good pleasure. Indeed this being noted as the end of Christ's love, that he might sanctify it, it further shows that it was not any foresight of holiness in the Church that moved him to love it: first he loved it, and then sought how to make it amiable, and worthy to be loved.
Herein differs Christ's love from the love of all men towards their spouses: for they must see something in them, to move them to love. When Ahasuerus was to choose a wife, the maidens out of whom he was to take one, were first purified, and then he took her in whom he most delighted (Esther 2:12): but Christ first loves his spouse, and then sanctifies it. Before he loved it, he saw nothing in it why he should prefer it before the world.
Seeing of him, and through him, and to him is all the beauty and dignity of the Church, the glory be to him forever, Amen (Romans 11:36).
§. 35. Of Christ's Seeking to Make His Church Pure.
The matter or substance of that subordinate end which Christ aimed at in giving himself for the Church, is in these words (that he might sanctify it having cleansed it) which in general show that
Christ seeks the purity of his Church. For this end has he shed his own most pure and precious blood (for his blood cleanses us from all sin) (1 John 1:7) and conveyed his holy Spirit into his body the Church, which is called the Spirit of Sanctification, because it renews and sanctifies those in whom it is (Romans 1:4).
This Christ aims at, that he might make his spouse like to himself, pure, as he is pure.
That end which Christ aimed at, we that profess ourselves to be of this Church, must endeavor after: for every man that has this hope in him purges himself as he is pure (1 John 3:3). Let us therefore use all good means to cleanse ourselves from all filthiness of flesh, and spirit.
This being the end which Christ aims at for the good of his Church to cleanse it, they who find themselves cleansed have good evidence that they are of this Church: they who are not cleansed can have no assurance thereof.
How unworthy are they of this benefit, that live as the world, and like swine upon every occasion wallow in the mire, being drawn by every temptation into sin? Do they not, as much as in them lies, make the death of Christ to be in vain, and pervert that main end, which Christ aimed at in giving himself?
But what may be thought of such as Ishmael-like mock and scoff at those that labor to be cleansed?
§. 36. Of the Church's Justification.
The two particular parts of the aforementioned end, which are Cleansing and Sanctifying, do more distinctly set forth the purity of the Church even in this world. Cleansing has relation to the blood of Christ, and so points out our Justification.
Sanctifying has relation to the Spirit of Christ, which works our Sanctification.
From this cleansing of the Church here meant, I gather, that no sin lies upon the Church: for the blood of Christ purges from all sin. This is to be taken of the guilt of sin, which by Christ's death is clean taken away: so as that sin which is in us, is as not in us, because it is not imputed to us.
Behold here the blessed estate of the Church, for, Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputes not sin.
§. 37. Of the Church's Sanctification.
From the sanctifying of the Church here mentioned, I further gather, that
The Church is made holy and righteous: This is here meant of that inherent righteousness which the Spirit of Christ works in all the members of his body. In which respect they are called Saints: so as not only the guilt of sin is taken away, but also the very body of sin is so destroyed in them, as it can no more reign in them, nor they obey it in the lusts thereof: but instead of the dominion of sin the spirit of Christ reigns in them, and leads them to all righteousness.
Behold here the free estate of the Church: whereas the world lies under the slavery of sin, and tyranny of Satan, the Church is made free from sin, and a servant of righteousness: dead to sin, and alive to God in Jesus Christ.
§. 38. Of the Church's Purity before God and Man.
From the connection of these two benefits of Christ's death, Justification and Sanctification together, we see that the Church is both spotless before God and blameless before men. The blood of Christ so cleanses her as in God's sight she has no spot of sin: and the spirit of Christ so sanctifies her, as her righteousness shines before men: for the grace of God teaches her to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world. In this respect the Church is said to be all glorious within, and her clothing also to be of wrought gold. And Zacharias and Elizabeth, members of this Church, are said to be righteous before God, and blameless, namely before men. There is no such purity in any, as in the Church. For true and perfect beauty is only in the body of Christ, which is the Church, of which it is said, You are all fair, and there is no spot in you (Song of Solomon 4:7).
1. Question: Is it possible that neither God nor man should notice any fault in those that are of the true Church, while here they live in this world?
Answer: Seeing the flesh remains in the best while they remain in the world, it is not possible but that both God and man must needs notice many blemishes in the best. All things are naked and open to the eyes of God: if therefore any remnant of sin be in the Saints (as there are exceeding many in every one; so as if we say that we have no sin we deceive ourselves, and the truth is not in us) it is without question manifest in his sight. Indeed such is the imperfection and weakness of the best Saints, as the flesh continually lusting in them against the Spirit, oftentimes prevails, and so shows itself in some evil fruit or other, as the eye of man sees it: instance the examples of the best that ever lived in any age.
2. Question: How then are they spotless before God, and blameless before men?
Answer 1. God so fully discharges and acquits the Church of all her sins, as she is in his account as if she had no speck of sin at all. David in this respect uses the metaphor of covering sin, and explains his meaning by these two phrases, forgiving, not imputing sin (Psalm 32:1-2).
2. The course of a man's life, not this or that particular action, is it which makes a man blameworthy, or blameless: as the flock of swallows, and not one here, or another there, is it which shows the Spring. Now because the constant conduct of those who are of the Church is before men blameless, they may justly be so accounted, notwithstanding some particular things blameworthy do sometimes pass from them. Behold here how the true Saints may boldly lift up their faces before God and man. The soundness of their faith causes confidence before God. The testimony of their conscience causes courage before men. Let all that desire this boldness, join a sound faith and a good conscience together, and labor for assurance both of their cleansing by the blood of Christ, and sanctifying by the Spirit of Christ.
§. 39. Of the Order and Dependence of Justification and Sanctification One upon Another.
The order and manner of knitting these two benefits together is worthy to be noted.
The letter sets sanctification in the first place: but the sense presupposes justification: for thus he says, that he might sanctify it, having cleansed it. Because the cleansing here spoken of is an inward invisible work, and the evidence thereof is sanctification, which is an outward and sensible work, therefore this is first expressed, and then that inferred, as a matter necessarily to be presupposed.
Hence arise these doctrines. Our English with this particle (having) does fittingly and properly expound the Greek active participles of the Preterite-perfect or finite tenses, which because the Latins lack, they are forced to use the passive, or a periphrasis: as, vt illam sanctificaret mundatam, Erasm. Postquam eam purgasset, Beza.
1. Justification in order goes before sanctification: I say in order, because at that very moment that Christ by his blood cleanses his Church, he begins to sanctify her: but when he begins to sanctify her, he has cleansed her, she is justified.
The grace then of justification is a most free grace: it is not wrought upon any righteousness of ours: for it is before it.
2. Christ sanctifies those whom he has cleansed. This the Apostle copiously proves in the sixth chapter to the Romans. Let none therefore boast of their cleansing by Christ's blood, till they find themselves renewed and sanctified by the Spirit of Christ. For note the Apostle's description of those who are justified by Christ, which for more clarity may thus be set down by question and answer. To whom is there no condemnation? To them that are in Christ Jesus. Who are they? They who walk not after the flesh, but after the Spirit.
3. Sanctification presupposes justification: they who are sanctified may rest upon it, that they are cleansed and justified.
For sanctification is a fruit of justification, in which respect Saint James says, that we are justified by works, that is, declared so to be.
Admirable is the comfort which the saints in this world reap hereby. For their sanctification being imperfect, and the flesh abiding in them, and lusting against the Spirit: indeed sin being present with them when they would do good, they are often forced to complain and cry, O wretched men that we are: who shall deliver us from this body of death! If they had no other ground to fasten the anchor of their hope upon but their sanctification, it could not hold them fast enough against the tempests of Satan's temptations. But in that their sanctification is a fruit and evidence of their justification, they take heart to themselves, and thank God that with the mind they themselves serve the law of God, though with the flesh the law of sin. And thus upheld and comforted, they continue to strive against sin, till it be clean rooted out of them, as well as remitted.
§. 40. Of Sacramental washing of water.
One of the means which Christ uses for the cleansing and sanctifying of his Church, is expressed under this phrase, with the washing of water. Water is the outward element used in Baptism: washing is the principal Sacramental rite therein. Water sets forth Christ's blood: washing notes out the application and efficacy thereof, which is the purging and cleansing of our souls. As water without washing makes nothing clean: so the blood of Christ, without a right application thereof, cleanses no man's soul.
This washing of water here mentioned, being applied to an inward spiritual cleansing, what can it else set forth but the Sacrament of Baptism, wherein both water and washing is used?
Object.
There is but little washing used in the Sacrament of Baptism, nothing but sprinkling a little water on the face of the party that is baptized.
Answer. That sprinkling is sufficient to show the use of water. The party to be baptized is not brought to the Font to have his face, or any other part of his body made clean, but to have assurance of the inward cleansing of his soul. Now that our minds may not too much dote on the outward thing done, but be wholly raised up to the mystery, the outward element is no further used, than may serve to put us in mind of the inward thing signified thereby: answerably in the Lord's Supper there is not so much bread and wine given and received, as would satisfy one's appetite, or slake his hunger and quench his thirst, but only a little bit of bread, and taste of wine, to declare the use of bread and wine, and so to draw the minds of the communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.
§. 41. How Baptism is a means of cleansing and sanctifying.
The manner of inferring this Sacramental washing upon the sanctifying and cleansing of the Church thus, with the washing of water, shows that
Baptism is a means of sanctifying and cleansing the Church. All those places of Scripture that attribute regeneration, justification, sanctification, or salvation thereto, prove as much. But that the truth thereof may more fully and distinctly be conceived, I will briefly show, 1. In what respect Baptism is a means of our sanctifying and cleansing. 2. What kind of means it is. 3. How necessary it is.
In four special respects it may be said to be a means as aforesaid.
1. In that it does most lively represent and set forth even to the outward senses the inward cleansing of our souls by the blood of Christ, and sanctifying of us by the Spirit of Christ. Apply the use of water (by the washing whereof foul things are made very clean) to the virtue of Christ's blood and efficacy of his Spirit, and the truth hereof will evidently appear. For the better help in this application, read (Romans 6:4, etc.).
2. In that it does truly propound and make tender, or offer of the grace of justification and sanctification to the party baptized. In this respect it is thus described, Baptism of repentance for remission of sins: and Saint Peter to like purpose says, Repent, and be baptized every one of you for the remission of sins.
3. In that it does really exhibit and seal up to the conscience of him that is baptized the forenamed graces, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousness of faith. Hence is it that the Eunuch and others when they were baptized, went away rejoicing.
4. In that it is a particular and peculiar pledge to the party baptized, that even he himself is made partaker of the said graces: therefore every one in particular is baptized for himself: indeed, though many be at once brought to the Font, yet every one by name is baptized. To this purpose says the Apostle, Whoever are baptized into Christ, have put on Christ; whoever, whether Peter, John, Thomas, or any other particular person. Ananias said to Paul in the singular number, Be you baptized, and wash away your sins.
§. 42. Objections against the efficacy of baptism answered.
1. Object. Many that are baptized receive no such grace at all, they are neither cleansed nor sanctified.
Answer. They are only outwardly washed with water, they are not baptized with the Holy Ghost. The fault is not in that no grace accompanies that Sacrament, but in that they receive not, but reject the grace which appertains thereto: what if some believe not? Shall their unbelief make the faith of God without effect? God forbid.
2. Object. Many receive the forenamed graces before they are baptized, as Abraham before he was circumcised, and such as were baptized after they believed. How then is baptism a means thereof?
Answer. Their spiritual cleansing is more lively and fully manifested thereby, and they the more assured thereof.
3. Object. Many who long after their baptism, have lived like swine in sin, and so have not been cleansed or sanctified, yet various years after have been effectually called: what means has baptism been hereof?
Answer. The use and efficacy of baptism is not as the act thereof, transient, but permanent and perpetual so long as the party baptized lives. Whenever a sinner unfeignedly repents, and faithfully lays hold on the promises of God, baptism, which is the seal thereof is as powerful and effectual as it could have been when it was first administered. For the efficacy of baptism consists in the free offer of grace. So long therefore as God continues to offer grace, so long may a man's baptism be effectual. On this ground we are but once for all baptized: and as the Prophets put the people in mind of their circumcision, so the Apostles of their baptism long after it was administered. Indeed, they speak of it (though the act were long before past) as if it were in doing, in the time present, Baptism saves.
§. 43. What kind of means of grace Baptism is.
2. Baptism is no physical or natural means of working grace, as if the grace which is sealed up thereby were inherent in the water, or in the minister's act of sprinkling it (as in medicines, salves, herbs, meats, and the like, there is inherent that virtue which proceeds from the use of them: and being applied, they have their operation, whether a man believe it, or no) but it is only a voluntary instrument which Christ uses, as it pleases him, to work what grace, or measure of grace seems best to him: so as grace is only assistant to it, not included in it: yet in the right use thereof, Christ by his Spirit works that grace which is received by it, in which respect the minister is said to baptize with water, but Christ with the Holy Ghost and with fire (Matthew 3:11).
§. 44. Of the Necessity of Baptism.
3. A means of working a thing may be said to be necessary two ways.
1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary, as in this case, God's covenant, Christ's blood, and the operation of the Spirit, are absolutely necessary for attaining any grace.
2. By consequence, so as according to that course and order which God has set down, things cannot be without them.
Baptism is not absolutely necessary as a cause: for then should it be equal to God's covenant, Christ's blood, and the work of the Spirit. Indeed, then should all that are baptized without any exception be cleansed.
But it is by consequence necessary: and that in a double respect. 1. In regard of God's ordinance. 2. In regard of our need thereof.
1. God having ordained this a Sacrament to be used, it is necessary it should be used, if for no other end, yet for manifestation of our obedience. He that carelessly neglects, or wilfully scorns any Sacrament which God shall enjoin him to use, his soul shall be cut off (Genesis 17:14).
2. Great is the need that we have thereof, in regard of our dullness in conceiving things spiritual, and of our weakness in believing things invisible. We are carnal, and earthly: and by things sensible and earthly, do the better conceive things spiritual and heavenly: therefore has God ordained visible elements to be Sacraments of invisible graces. Again, we are slow to believe such things as are promised in the word, therefore the more to help and strengthen our faith, God has added to his covenant in the word, his seal in and by the Sacrament: that by two immutable things, (God's covenant and God's seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of God's word, yet we are doubtful to apply it to ourselves: therefore for better applying God's covenant to our own soul, God has added his Sacrament to his word.
§. 45. Of the Contrary Extremes of Papists and Anabaptists about the Necessity and Efficacy of Baptism.
There are two extremes contrary to the aforementioned points about baptism.
One in the excess, which is of Papists that attribute too much to it, and make it a plain idol.
Another in the defect, of Anabaptists and Libertines, which derogate too much from it, and make it an idle ceremony.
In two things do Papists exceed: 1. In the necessity of Baptism. 2. In the efficacy of Baptism.
They make it so absolutely necessary, as if any die unbaptized he cannot be saved: which doom they pass against infants, though they be deprived thereof without any fault of their own, indeed or of their parents, being stillborn. A merciless sentence without any warrant of God's word: indeed against his word and against the order which he has prescribed. He has established his covenant, and promised to be the God of the faithful and of their seed: on which ground Saint Peter says, The promise is to you and to your children (Acts 2:39): and Saint Paul says, your children are holy (1 Corinthians 7:14). Shall all these privileges be made void by an inevitable want of baptism? If so, would God have enjoined circumcision (which to the Jews was as baptism is to Christians) to be put off to the eighth day (Genesis 17:12; Joshua 5:5), before which day many infants died? Or would Moses have suffered it to be forborne all the time that the Israelites were in the wilderness? If it be said that baptism is more necessary than circumcision, I answer, the Scripture lays no more necessity upon it. If it were so necessary as they make it, then the virtue of Christ's death were less effectual since he was actually exhibited than before. For before it was effectual for infants without a Sacrament, but apparently not now. Had the ancient churches conceived so of the absolute necessity of baptism, they would not have had set times for the administering thereof: nor suffered it to be put off so long as they did. Some churches appointed it to be administered only at Easter. Some at Easter and Whitsuntide. And though many who gave evidence of their true faith died before they were baptized, yet they did not thereupon judge them to be damned. This practice and judgment of the ancients has made many Papists somewhat to mitigate that absolute necessity, and to say that, in this case, God which has not bound his grace, in respect of his own freedom, to any Sacrament, may and does accept them as baptized, which either are martyred before they could be baptized, or else depart this life with vow and desire to have that Sacrament, but by some irremediable necessity could not obtain it. If irremediable necessity can help the matter, what necessity so irremediable, as for a child to be stillborn.
Again, they add such efficacy to baptism, as it gives grace of the work itself: wherein they equal it to the very blood of Christ; and take away the peculiar work of the Spirit; and the use of faith, repentance, and such like graces. What can there be more in the water of baptism, than was in the blood of such beasts as were offered up for sacrifices? But it is not possible that the blood of bulls and goats should take away sin (Hebrews 10:4). They themselves attribute no such efficacy to the word preached, and yet they cannot show where the Holy Ghost has given more virtue to baptism, than to the word. This text joins them both together (that he might cleanse it with the washing of water through the word). What can be more said of a means than that which is said of the word? It pleased God by preaching to save them that believe (1 Corinthians 1:21). The Gospel is the power of God to salvation (Romans 1:16).
On the other side, Anabaptists, and such like Libertines, too lightly esteem this holy and necessary ordinance of God, in that they make it only a badge of our profession, a note of difference between the true and false Church, a sign of mutual fellowship, a bare sign of spiritual grace, a resemblance of mortification, regeneration, inscription into Christ, with the like, but no more. These indeed are some of the ends and uses of Baptism. But in that they restrain all the efficacy thereof to this, they take away the greatest comfort, and truest benefit which the Church reaps thereby, as may be gathered out of the points noted before.
§. 46. Of the inward washing by Baptism.
In that with this washing of water, Christ cleanses his Church, I observe that
Whoever are fully baptized are cleansed from sin.
Fully, that is, powerfully and effectually, as well inwardly by the Spirit, as outwardly by the Minister.
Cleansed, both from the guilt of sin by Christ's blood, and from the power of sin by the work of his Spirit.
To this purpose tend the many emphatic phrases attributed by the Apostles to Baptism, as that we are baptized into Jesus Christ, baptized into his death, buried with him by baptism; that Baptism does save us; that Baptism is the washing of regeneration, with the like (Romans 6:3-4; 1 Peter 3:21; Titus 3:5).
Vain is the rejoicing of many, who boast of their baptism, and think themselves by virtue thereof to be as good Christians as the best, and yet live and lie in their sin, being more besmeared and defiled therewith than they were when they were first born. John says, Christ baptizes with the Holy Ghost and with fire; the Apostle says, Christ cleanses with the washing of water (Matthew 3:11). If that fire of the Holy Ghost does not burn up the dross of sin in you, and this water does not wash away the filth of sin, you were never fully baptized. It may be the hand of some Minister has sprinkled a little water on your face, but Christ's blood has not as yet been sprinkled on the soul; all the benefit which you reap by your baptism is, that another day you shall dearly answer for the abuse of so honorable an ordinance.
§. 47. Of joining the word with Baptism.
The other means of sanctifying and cleansing the Church here expressed, is the word. This being applied to Baptism, and joined with it, must needs be meant of the promise of grace sealed up in Baptism, which is God's promise of justifying us freely and sanctifying us effectually, plainly made known and truly believed. This means being thus added to this Sacrament, we may well infer that
It is necessary that the word and Baptism go together: that where this Sacrament is administered, the doctrine thereof be truly, plainly, intelligibly taught, so as the nature, efficacy, end, and use thereof may be made known; and the covenant of God sealed up thereby, believed. So says Christ, Go teach all nations baptizing them (Matthew 28:19). So did the Baptist, and the Apostles, they preached the Gospel to them whom they baptized (Luke 3:3; Acts 2:38; 8:12, 37; 10:47; 16:15, 33).
1. A Sacrament without the word is but an idle ceremony: no more than a seal without a covenant: for it is the word that makes known the covenant of God.
2. It is the word which makes the greatest difference between the sacramental washing of water, and ordinary common washing.
3. By the word the ordinary creatures which we use are sanctified, much more the holy ordinances of God, whereof Baptism is one of the principal.
Quest. Is it not then lawful to administer Baptism without a Sermon?
Answ. Though it be a very commendable, and honorable manner of administering that Sacrament, then to administer it when the word is preached, yet I think not a Sermon at that time to be so necessary, as it should be unlawful without one, to administer Baptism. For the joining of the word and Sacrament here spoken of is, that they who are baptized, or who present children to be baptized, and answer for them, or are present at the administering of Baptism, or live in the places where it uses to be administered, should be instructed in the Gospel, and taught the covenant which Baptism seals up. Besides, the liturgy and public form prescribed for the administering of Baptism both in our Church and other reformed Churches, lays down the nature, efficacy, end, use, and other like points appertaining to that Sacrament, and plainly declares the covenant of God sealed up thereby: so as in our and other like Churches where such forms are prescribed to be always used, the word is never separated from Baptism, though at the administering of Baptism there be no Sermon.
The Church of Rome does directly transgress against the forenamed rule of joining the word and Baptism together. For though they have a public form prescribed, yet it being in an unknown tongue, not understood of the people, nor expounded to them, it is all one as if there were no form at all, no word at all: for that which is not understood is all one as if it were not uttered (1 Corinthians 14:9).
Much more heinous is their transgression who live under the Gospel, where it is preached plainly to the understanding and capacity of the meanest, and yet are careless in coming to it, or in attending to it, and so remain as ignorant as if they lived in places where the word is not preached at all, or in an unknown tongue. Such ignorant persons if they were not baptized are not worthy while they remain so ignorant to be baptized, nor yet to present their children to be baptized, or to be present at the baptism of others. As Ministers that baptize ought to preach the word, so ought they who are baptized to be instructed in the word.
§. 48. Of the Inference of Glorification upon Justification and Sanctification.
Ephesians 5:27. That he might present it to himself a glorious Church, etc.
The most principal end, in regard of the Church's good, which Christ aimed at when he gave himself for her, is her glorious estate in heaven: this is the end of the forenamed end. For why did Christ give himself for the Church? That he might sanctify it, having cleansed it: why did he cleanse, and sanctify it? That he might present it to himself a glorious Church. Hence note these three points. 1. Justification and sanctification must go before glorification. 2. The end why the saints are cleansed and sanctified in this world, is that they may be presented glorious to Christ in the world to come. 3. The only means to make us glorious before Christ our spouse is righteousness.
1. All those places of Scripture which set our righteousness in this world before our glory in the world to come (as very many places do) do prove the first point, that Justification and Sanctification must go before Glorification. Among other proofs note especially the order of the several links of that golden chain that reaches from God's eternal counsel before the world, to our everlasting glory after this world, Whom he did predestine, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.
1. Heaven, the place of our glorification, is a holy City, into which no unclean thing shall enter.
2. In that place the Church is to be married to Christ, and to be ever with him: she must therefore be pure as he is pure: for he will not endure the society of a foul filthy spouse.
As we desire assurance of our glorification in heaven, so let us get, and give evidence of our justification and sanctification on earth. The evidence of our justification is a sound and true faith. The evidence of our sanctification is a good and clear conscience.
The forenamed proofs and reasons do also confirm the second point, that the end why the Saints are cleansed and sanctified in this world is, that they may be presented glorious to Christ in the world to come.
It is therefore needful and necessary, not only in regard of Christ's honor, but also of our own glory and happiness, that here while we live on earth we be sanctified and cleansed. If Christ for our sakes had an eye at our future and everlasting glory, and for that end prepared means to bring us to it, ought not we ourselves much rather have an eye at it, and both avoid all things which may hinder it, and use all means whereby we may be assured of it? Moses had respect to the recompense of the reward. Indeed Christ for the joy which was set before him endured the cross, and despised the shame.
3. That Righteousness is the only means to make us glorious before Christ our spouse, is evident by this, that Christ gave himself to work and effect this means for this end. Christ himself by his death, has consecrated this, and no other means. If there be any other means than that which Christ by offering up himself has procured, what need Christ to have been offered up? To show that this is the means to make the Church glorious before Christ, the Holy Spirit resembles the righteousness of the Saints to fine linen, clean, and white, with which the wife of the Lamb is made ready against the day of marriage.
Christ himself loves righteousness and hates wickedness: they therefore, and none but they that are arrayed with righteousness, are glorious in his eyes.
This I have the rather noted against the conceit of our adversaries, who place all the glory of the Church in outward pomp. Therefore their Pope whom they make head of the Church, and after a peculiar manner the spouse of Christ, must have his triple crown, his scarlet robes, his throne advanced above kings: men must be his horses to bear him: and kings and nobles must be his men to wait on him. Their Priests also must be arrayed with glorious copes of the best wrought gold. Their temples must be decked with curious, carved, gilded images. Their host carried about in manner of a triumph. Their people all besprinkled with water. Their superstitious houses must be the fairest buildings in a kingdom, and have the greatest revenues of a kingdom belonging to them: with the like.
Is this glory fit for Christ's spouse? Perhaps then Christ has carnal eyes and ears: and is delighted with those things with which the world is delighted. The wiser among the heathen did scoff at such base conceits which their people had of their gods. Shall Christians think more basely of Christ, than the heathen of their gods? Too much do most people dote on outward worldly glory: even so much as they neglect true righteousness.
For our parts as we desire to appear before Christ so as he may think us glorious, let us be arrayed with righteousness and holiness, without which no man shall see the Lord (Hebrews 12:14).
§. 44. Of the Fruition of Christ's Presence in Heaven.
Ephesians 5:27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy, and without blemish.
Having noted the inference of this verse upon the former: I will now handle it distinctly by itself. In it is contained a description of the glorious estate of the Church in heaven. Of that estate must this description be here meant, for on earth it is not simply without spot or wrinkle: though it be prepared so to be.
This estate is | 1. Generally propounded. | 2. Particularly exemplified.
In the general proposition is noted, | 1. Her condition (she is presented to Christ.) | 2. Her quality (glorious.)
The particular exemplification thereof is
1. Privative, by removing all deformity: noted in two words, | Spot, | Wrinkle.
2. Positive, by adorning her with beauty: noted also in two words, | Holy, | Blameless.
The word (present) is taken from the custom of solemnizing a marriage: first the spouse was wooed, and then set before her husband that he might take her to wife, to be with him. Thus Eve was presented by God to Adam that he might take her for his wife: and Esther among other virgins was presented to Ahasuerus. This shows that
The Church in heaven shall enjoy the presence of Christ: Christ himself says expressly to his disciples, I go to prepare a place for you, that where I am, there you may be also. On this ground did the Apostle desire to depart, namely to be with Christ, and to be present with the Lord.
In heaven is the marriage between Christ and the Church solemnized, which here on earth has been in preparing. God the Father has given his son to the Church, and the Church to his son: indeed Christ himself has purchased the Church to himself by his blood, and promised marriage to her, and the more to assure the Church of his love he has bestowed many gifts upon her: he has further sent his Ministers in his name to woo and beseech the Church to give her consent, and to prepare her as a pure virgin for himself: Hereupon the Church has given her consent, for as a spouse she is subject to Christ as to a head. These things being so, how can it be thought that Christ will forsake her, and not receive her to be with him for ever?
Can the thought of death be terrible to such as know and believe the truth hereof? Will not rather the consideration thereof make them with the Apostle to sigh, and desire to depart, that they may be with the Lord? The highest degree of the Church's happiness consists in this fruition of the presence of her spouse: for so he becomes all in all to her: not by means, as in this world, but immediately by himself: so as there shall need no minister, no sacrament, no ordinance to set forth Christ to us: no governor in family, Church, or commonwealth, to represent his person, or to keep us in subjection: no light to direct us, no food to sustain us; we shall be so assisted with Christ as we shall need nothing. If those servants were happy that stood continually before Solomon, what are they that always stand not as servants but as a wife in his presence that is infinitely greater than Solomon? If it were a great grace and favor, that Moses saw the back parts of God, what a grace and favor is it, to behold Christ face to face? For when he does appear, we shall see him as he is. Though now we be absent from the Lord, yet let us uphold ourselves with the expectation and assurance of this, that we shall be presented before Christ.
§. 50. Of the Glory of the Church in Heaven.
The quality of the Church in heaven is as excellent as may be, and therefore here said to be glorious: all beauty, all comeliness, all grace, whatever may make the Church amiable, lovely, or any way to be desired, or admired, is comprised under this word glorious. In this respect the saints are said to shine, and that as precious stones, indeed as the firmament, as the stars, and as the sun: and to be like Christ himself: and to appear with him in glory.
This glory of the saints extends both to soul and body, and whole person.
In regard of their souls they shall be all glorious within: for they are spirits of just men, made perfect: perfect knowledge, wisdom, and all manner of purity shall be in them.
In regard of their bodies, they shall be fashioned like to Christ's glorious body: and that in incorruption, immortality, beauty, brightness, grace, favor, agility, strength, and the like. It is therefore truly said, that the Church in the end of the world expects that which is before demonstrated in Christ's body.
In regard of their person, as a wife is advanced to the honor and dignity of her husband, so shall they to the honor and dignity of Christ, so far as they are capable of it: for they shall be next to Christ, indeed one with him, and so above the most glorious angels.
Much more might be spoken of the glory of the Church: but never can enough be spoken thereof, no not by the tongue of men or angels: for eye has not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them which love him. When Paul was caught up into the third heaven, and saw but a glimpse of this glory, he heard unspeakable words, which are not possible for man to utter. Therefore when he speaks of it, he uses such a transcendent kind of phrase, as cannot in any tongue be fully expressed: we thus as well as we can by one degree of comparison upon another translate it, a far more exceeding and eternal weight of glory.
Is not this sufficient to uphold us against all the reproach and disgrace which the world lays upon us, because we are of the Church of Christ? The world has of old counted her, to whom Christ says, Hephzibah (that is, my delight in her) and Beulah (that is, married) forsaken and desolate, indeed as the filth of the world, and the offscouring of all things. Among heathen, none so vilely esteemed of as Christians; and among Papists, none so as Protestants; and among carnal gospelers, none so as they who endeavor to purify themselves as Christ is pure, and to avoid the common sins of the world. When for Christ's sake we are basely accounted of, let us think of this.
§. 51. Of the Church's Freedom from All Deformity in Heaven. Not Having Spot, or Wrinkle, or Any Such Thing.
The first point noted by the Apostle in his exemplification of the forenamed glory, is a removing of all deformity. The word translated spot, is taken for a stain on a garment, and a foul speck on a man's face, or other part of the body: or a scar, or other blemish in his flesh by a sore, wound, blow, or the like. The other word (wrinkle) is taken for a crease in the face through old age, for it signifies a gathering together of the skin by old age: by it is meant any manner of breaking (as we speak) by age, sickness, trouble, pain, or the like. Because there may be also deformities other ways, the Apostle adds this clause (or any such thing.) These things applied to the Church, show that
No manner of deformity shall cleave to the Church in heaven. There shall be in her no stain or contagion of sin received from others, no scar of any evil humor arising from itself, no wrinkle, no defect of spiritual moisture, no sign of the old man, nor anything that may any way make it seem deformed, or uncomely in the sight of Christ. Not only great, heinous, capital sins, (which are as botches and boils, and as open, wide sores, gashes and wounds) but all spots and specks, all wrinkles and defects, all manner of blemishes whatever within, or without, shall be clean taken away. Sin shall not only be subdued in us, but utterly rooted out of us: no relic, no sign thereof shall be left remaining. In this respect it is said, that God shall wipe away all tears, that is, shall take away all matter of mourning, sorrow, and grief. Now there is nothing that ministers matter of more sorrow to the saints than sin. That remnant of sin which was in the Apostle even after his regeneration, made him thus cry out, O wretched man that I am.
Though this be but a privative good, yet it adds much to the heavenly happiness of the Saints. If it were possible that we should enjoy the rest and glory prepared for the Saints in heaven, and withal there should remain on us the spots and wrinkles of sin, these spots and wrinkles would be as the hand-writing which appeared to Belshazzar in the midst of his jollity: they would be as gall mixed with wine: they would turn all our joy into heaviness, and take away the sweet relish of all our happiness. The consideration therefore of this privative benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformity.
§. 52. Of the perfect purity of the Church in heaven.
But that it should be holy and without blemish.
The last branch whereby the celestial glory of the Church is set forth, is the perfect purity thereof: the adversative particle (BUT) shows that the holiness here spoken of is no imperfect holiness, such as the sanctification of the Saints is in this world, but an absolute perfect holiness in all the parts and degrees thereof: such as is without spot or wrinkle: without relic, or sign of sin: and therefore by way of explanation is added, without blemish, or blameless: such as man, Angel, nor God himself can find fault withal. This attribute is often applied to the person and blood of Jesus Christ, and therefore it must needs set forth perfect purity. From which we may observe that
The sanctification of the Saints shall be perfect in heaven. They shall not only be justified by having their sins covered to them, nor only have their sanctification truly begun in them, but also in every part, point, and degree thereof absolutely perfected: in which respect they are said to be just men made perfect (Hebrews 12:23). Adam in his innocence was not more pure than the Saints shall be in heaven: indeed they shall far surpass Adam as in the measure, so in the stability and perpetuity thereof.
In our endeavor after holiness let us have an eye to this perfection: and not faint, if we attain not to that measure which we desire. Perfection is reserved for the world to come. Yet know we, that the more holy and blameless we are, the nearer we come to that heavenly estate: the more spots and blemishes of sin we have, the more unlike we are to it, and the less hope we have of enjoying that heavenly happiness.
All the forenamed several points of the glorious estate of the Church in heaven should ravish our spirits, and even break our hearts with a holy admiration of Christ's goodness, and fill our mouths with praises for the same, and make us sigh, and long after the same, and with all good conscience and diligence use all the means we can to attain thereunto: no labour will be lost herein. Surely, this is either not known, or not believed, or not remembered, or not duly and seriously considered by such as make light account thereof. Let that which has been but briefly touched be further meditated upon, and let us pray that the eyes of our understanding may be enlightened, that we may know what is the riches of the glorious inheritance of the Saints (Ephesians 1:18). Were it not for this hope, the Saints were of all the most miserable; whereas now they are the most happy (1 Corinthians 15:19).
§. 53. Of the application of the things which Christ has done for the Church, to husbands.
Ephesians 5:28. So ought men to love their wives, etc.
The first clause of this verse serves both for an application of the former argument, and also for a transition to another argument.
The particle of relation (So) shows that that which has before been delivered of Christ's love to his Church, ought to be referred and applied to husbands. For as Christ loved his Church, so ought husbands to love their wives.
Quest. Why are these transcendent evidences of Christ's surpassing love to his Church set before husbands? Can any such things be expected from husbands to their wives?
Answ. No, not for measure, but for likeness. For in this large declaration of Christ's love, there are two general points to be noted.
1. That the Church in herself was no way worthy of love.
2. That Christ so carried himself towards her that he made her worthy of much love.
This ought to be the mind of husbands to their wives.
1. Though they be no way worthy of love, yet they must love them.
2. They must endeavor with all the wit and wisdom they have, to make them worthy of love. I say endeavor because it is not simply in the husband's power to do the deed. Yet his faithful endeavor shall on his part be accepted for the deed.
Of these points I shall hereafter more fully speak.
§. 54. Of the application of the love which a man bears to himself, to a husband.
Ephesians 5:28. So ought men to love their wives as their own bodies.
The forenamed particle (So) has also relation to another pattern, namely, of a man's self to his body: and so it is a transition from one argument to another.
There is some more emphasis here used in setting down a husband's duty, than was before, verse 25.
There it was laid down by way of exhortation, Husbands love your wives.
Here it is laid down with a stricter charge: Husbands ought to love their wives. So as this duty is not a matter arbitrary, left to the husband's will to do it, or leave it undone: there is a necessity laid upon him: he must love his wife. Woe therefore to him if he does it not.
In setting down this argument taken from a man's self, the Apostle resembles a man's wife to his body: wherein he has relation to verse 23, where he said, the husband is the head of the wife. Whereby he shows, that as a husband's place is a motive to his wife, for her to perform her duty: so to himself, for him to perform his duty.
He is her head, therefore she must be subject to him.
She is his body, therefore he must love her.
This example of a man's self is both a reason, the more to move husbands to love their wives, and also a rule to teach them how to love them.
The reason is implied under that near union that is between a man and his wife: she is as near to him as his own body: therefore she ought to be as dear to him. The body never dissents from itself, nor the soul against itself. So neither should man and wife.
The rule is noted under the manner of a man's loving his own body: as entirely as he loves his body, so entirely he ought to love his wife.
Of the manner of a man's loving himself, see Treat. 4. §. 74. 76.
The more to enforce this comparison, the Apostle adds, He that loves his wife, loves himself.
By this clause two things are implied.
1. That a wife is not only as a man's body, namely, his outward flesh, but as his person, his body and soul. She is as his body, because she was taken out of his body: and because she is set under him, as his body under his head. She is as himself, by reason of the bond of marriage, which makes one of two. In which respect a wife is commonly called a man's second self.
2. That a husband in loving his wife loves himself: so as the benefit of loving his wife will redound to himself, as well as to his wife.
§. 55. Of the amplification of a man's love of himself.
Ephesians 5:29 For no man ever yet hated his own flesh: but nourishes and cherishes it, even as the Lord the Church.
The former pattern of a man's self is here further amplified. For first the Apostle proves, that a man loves himself: and then he shows how he loves himself.
Two arguments are used to prove the point.
One is taken from the contrary: No man ever yet hated his own flesh. Therefore he loves it.
The other is taken from the effects of love: To nourish and cherish one's flesh is a fruit of love: But every man nourishes and cherishes his flesh. Therefore he loves it.
This latter argument shows the manner of a man's loving himself: and therein a man's love of himself is a rule to teach him how to love his wife.
This indefinite particle (no man) is to be restrained to such as have the understanding and affection of a man in them: as if he had said, no man in his right wits: for furious, frantic, mad, desperate persons will cut their arms, legs, and other parts, mangle their flesh, hang, drown, smother, choke, and stab themselves. Even so they are as men out of their wits, who hate, or any way hurt their wives: indeed, it is the part of a mad man to doubt of loving, and doing good to himself.
These two words (to nourish and cherish) comprise under them a careful providing of all things needful for a man's body.
To nourish, is properly to feed.
To cherish, is to keep warm.
The former is done by food: the latter by apparel. Under food, and apparel the Apostle comprises all things needful for this life, where he says, Having food and clothing, let us with that be content.
This applied to a husband, shows that he ought to have a provident care for the good of his wife in all things needful for her.
That he may yet further press this point, he returns again to the example of Christ (even as the Lord the Church) The Apostle thought that this nail of love had need be fast beaten into the heads and hearts of husbands, and therefore adds blow to blow to knock it up deep, even to the head: before he confirmed Christ's example with the example of ourselves: here he confirms the example of ourselves with the example of Christ again. This he does for two special reasons.
1. The more forcibly to urge the point: for two examples add weight one to another: especially this latter which is so far more excellent as we heard out of verses 25, 26, 27.
2. To give husbands a better direction for their providence towards their wives, whom they must nourish and cherish, not only as their bodies, but as Christ nourishes and cherishes his Church, not only with things temporal, but also with things spiritual and eternal.
§. 56. Of man's natural affection to himself.
Ephesians 5:28-29 So ought men to love their wives as their own bodies: he that loves his wife loves himself. For no man ever yet hated his own flesh: but nourishes, and cherishes it, even as the Lord the Church.
Having briefly shown the general scope of the 28 and 29 verses, I will proceed to a more distinct handling of them.
They set forth the natural affection of a man to himself.
Two points are here to be noted.
1. The general proposition, that a man is well affected to himself.
2. The particular amplification, and manifestation of that affection.
This is manifested two ways.
1. Negatively, No man hates his own flesh. | | | 2. Affirmatively, and that in two branches | 1. Nourishes | it. | 2. Cherishes | | |
Both these are justified by the like affection of Christ to the Church which is his body (Even as the Lord the Church) In that the Apostle propounds the natural affection of a man's self to his body as a motive and pattern to Christians, to love their wives, and also justifies the same by a like affection of Christ to his Church, I observe that
Natural affection is a thing lawful and commendable: it is an affection which may stand with a good conscience: which God's word is so far from taking away, as it does establish it. For such as are without natural affection are directly condemned: and we are commanded to be so kindly affectioned one to another as we are to ourselves. Indeed the law in the strict rigor thereof lays down that natural affection which is in a man to himself as a rule for the love of his neighbor (you shall love your neighbor as yourself.) Hence is it that the Prophets, Apostles, and Christ himself do often call upon us to have an eye to that affection which we bear to ourselves. Of this pattern Christ says, This is the Law, and the Prophets, this is the brief sum of them, this is it which they do much urge and press.
1. Natural affection was at first created of God, by him planted in man, so that as soul, body, the powers, and parts of them, are in their substance good things, this affection also in itself is good.
2. There are the same reasons to love ourselves, as our brethren. For we ourselves are made after God's image, redeemed by Christ's blood, members of the same mystical body, keepers of ourselves, to give an account of the good or hurt we do to ourselves, with the like. In the Law, under this word neighbor, ourselves are comprised: and every commandment of the second table is to be applied to ourselves.
§. 57. Of natural self-love.
Object. Lovers of themselves are condemned in God's word, as (2 Timothy 3:2; Philippians 2:21; 1 Corinthians 10:24; Romans 15:1).
Answer. There is a double loving of a man's self.
One good and commendable:
The other evil, and damnable.
Good and commendable loving of a man's self is | 1. Natural. | 2. Spiritual. | |
That which is natural is in all by the very instinct of nature: and it was at first created, and still is by God's providence preserved in our nature, and that for the preservation of nature. Were there not such a natural love of himself in every one, man would be as careless of himself, as of others, and as loath to take pains for himself, as for others. Therefore that every one might have care at least of one, even of himself, and so the world be better preserved, God has reserved in man this natural affection, notwithstanding his corruption by sin. Indeed further because every one is not able to look to himself, at least when he is young, sick, old, or any other way impotent, God by his wise providence has extended this natural affection towards others also as they are nearly linked to us by the bonds of nature. The next to a man's self are (by blood and bond of nature) children. Admirably much is that which parents do for their children, which they would never do, if there were not a natural affection in them to their children. From children again this affection arises towards their parents, that when parents grow old, impotent, or any way unable to help themselves, they might have succor from their children. And because parents and children are not always together, or not able to help one another, or unnatural, God has yet further extended this natural affection to brethren, cousins, and other kindred. And for a further extent thereof has instituted marriage between such as are not of the same blood, and by virtue of that bond raised a natural affection not only in husband and wife one to another, but also in all the alliance that is made thereby. Moreover this affection is wrought in neighbors, friends, fellows, and others by like bonds knit together, that the bow of God's providence might have many strings, and if one break, another might hold. In all these kinds, the nearer a man comes to himself, the more does this affection show itself, according to the proverb, Near is my coat, but nearer is my skin. God having wrought this natural affection in the several kinds thereof, and there being good ends and uses thereof, it is not to be condemned.
§. 58. Of spiritual self-love.
Spiritual self-love is that which is supernaturally wrought in man by God's Spirit: whereby he is both enlightened to discern what is most excellent, and best for him, and also moved to choose the same: so as this serves to rectify the former. Hence it comes to pass that their chiefest care is for their souls, and for the eternal salvation thereof: for the furthering whereof they can be content as need requires, to beat down their body, to deny them sometimes their ordinary refreshing by food, rest, and other like means, indeed and to suffer them to be imprisoned, racked, and otherwise tortured, and life itself to be taken from them. This men do, and suffer, not for want of natural affection, but by reason of spiritual affection which persuades them that it is good for them it should be so. A man is not therefore to be said not to love the health and safety of his body because he loves something more. For a covetous man though he loves his money, yet he can be content to part with it for bread to nourish his body: so a spiritual man though he loves his life, yet he can be content to lose it for his soul's salvation. For he loves himself sufficiently, who does his best to enjoy the chiefest and truest good. This spiritual affection extends itself as far as natural affection, namely to wives, husbands, children, parents, brethren, cousins, friends, etc. Much is this urged and pressed in the Scriptures, as (Isaiah 55:1-3), (Matthew 6:19-20, 33), (John 6:27), (1 Timothy 6:11, 19).
§. 59. Of evil self-love.
The self-love which is evil swerves in the | Object. | Measure. | |
1. In the Object, when it is cast upon our corruptions, our lusts, our evil humors: when we affect and love them, and for them pursue whatever may satisfy them: as the ambitious, lustful, riotous, gluttonous, and other like persons. This is expressly forbidden, Make not provision for the flesh to fulfill the lusts thereof (Romans 13:14).
2. In the Measure, when our love is wholly and only cast upon ourselves, so seeking our own good, as we regard no man's good but our own: nor care what damage another receives, so we may get advantage thereby. This is also forbidden: for it is contrary to the property of true love, which seeks not her own, namely to the prejudice of another. This has the title of Self-love appropriated to it. It sprang from the corruption of nature, and is daily increased by the instigation of Satan for the destruction of mankind. It manifests itself by the many tricks of deceit which most men use in their dealings with others: by making advantage of others' necessities as in the case of usury, of raising corn, and other commodities in time of scarcity, with the like: by men's backwardness to help such as stand in need of their succor: by want of compassion in other men's miseries: and by many other like unkindnesses: all which verify the proverb, Every man for himself.
But by distinguishing the forenamed points we may see that notwithstanding evil self-love be a most detestable vice, yet it is both lawful and commendable to love one's self aright.
§. 60. Of the error of Stoics in condemning all passion.
The dotage of Stoics who would have all natural affection rooted out of man, is contrary to this pattern, and unworthy to find any entertainment among Christians: for what do they aim at, but to root that out of man, which God has planted in him, and to take away the means which God has used for the better preservation of man? That wise man whom they frame to themselves is worse than a brute beast: he is a very stock and block. Not only the best and wisest men that ever were in the world, but also Christ himself had those passions and affections in him, which they account unbecoming a wise man. Their dotage has long since been hissed out of the schools of philosophers, should it then find place in Christ's Church?
§. 61. Of well using natural affection.
Let us labor to cherish this natural affection in us, and to turn it to the best things, even to such as are not only apparently, but indeed good: and among good things to such as are most excellent, and the most necessary: such as concern our souls, and eternal life. For this end we must pray to have our understandings enlightened (that we may discern things that differ, and approve that which is excellent) and to have our wills and affections sanctified, that we embrace, pursue, and delight in that which we know to be the best. Thus shall our natural affection be turned into a spiritual affection.
Here we see how we may make nature a schoolmaster to us: for as Christ sends us to the fowls of the air, and lilies of the field to learn of them, so the Apostle here sends us to our own natural instinct. We cannot complain that we have no schoolmaster near us (as many in the country whose children for want of one are rudely brought up) — ourselves are schoolmasters to ourselves. Therefore as the Apostle hereby teaches husbands to love their wives, so let us all more generally learn to love one another: for we are all mutual members of one and the same body: and our brother or neighbor is our flesh.
§. 62. Of Man's Forbearing to Wrong Himself.
Ephesians 5:29. For no man ever yet hated his own flesh: but nourishes and cherishes it.
The first particle (for) shows that in this verse an evidence and manifestation of a man's love of himself is given. The first part thereof, which is set down negatively, shows that
It is against the common instinct of nature for a man to hate himself. It is noted as an evidence that devils were in the Gadarene, in that he cut himself with stones: had not the devils forced him, he would never have done it.
Hatred is contrary to love: it being therefore before proved that every man by nature loves himself, by necessary consequence it follows, that no man hates his flesh: for two contrary effects proceed not from the same cause: no fountain can yield both salt water and fresh.
Object. Many do macerate their bodies with fastings, watchings, labors, travels, and the like: others tear and gash their flesh with whips, knives, swords, yes and with their teeth also: others lay such violent hands upon themselves, as they take away their own lives.
Answer. 1. None of these things are done by the instinct of nature which God has set in man, but through the corruption of nature which the devil has caused. Now nature and corruption of nature are two contrary causes: no marvel then that contrary effects come from them.
2. They think they do these things in love to themselves; as superstitious persons to merit salvation, by macerating their body: others to free themselves from ignominy, penury, slavery, torment, or such like evils: so as there is an apparent good that makes them so to do, and not simply hatred of themselves. They that so do, are either possessed with a devil, or blinded in their mind, or bereaved of their wits, or overwhelmed with some passion, so as they know not what they do: they do it not therefore in hatred.
2. Object. Holy and wise men deliberately, and on good advice, have beaten down their bodies, and yielded their lives to be taken away, not accepting deliverance.
Answer. That was far from hatred, and in great love to themselves, as was showed before.
§. 63. Of Unnatural Practices Against Oneself.
The forenamed doctrine discovers many practices used by sundry men to be against nature, and in that respect most horrible and detestable.
1. The practice of the idolatrous Baalites, who to move their idol to hear them, cut themselves with knives and lancets, till the blood gushed out upon them. Not much unlike to whom are Popish hermits, Anchorites, Monks flagellants, Grandimontenses, sundry sorts of Franciscans, and other Friars, whereof some wear shirts of hair-cloth, some shirts of mail next their body, some go barefoot, some daily whip themselves till blood follow, and some waste their bodies with lying hard, watching, fasting, going on pilgrimage, etc.
2. The practice of gluttons, drunkards, unchaste and voluptuous persons, who to satisfy their corrupt humors, impair their health, pull diseases upon them, and shorten their days.
3. The practice of swaggerers, who by quarrels cause their flesh to be wounded, and their lives taken away. Among these may be reckoned such as bring themselves to great straits, distresses, and dangers for gain's sake: and they who by felony, treason, and the like evil deeds, cast themselves upon the sword of the magistrate.
4. The practice of them that give the reins to grief, fear, wrath, and other like violent passions, so as thereby they weaken their bodies, and shorten their days.
5. The practice of self-murderers: who herein break the rule of love (as your self) and end their days in a most horrible sin, depriving themselves of the time, place, and means of repentance: so as, whatever fond pretense they make for their sin, little better can be thought of them, than that they thrust their souls headlong into hell, unless the Lord between the act done, and the expiration of their breath, extraordinarily touch their hearts. Religion, nature, sense, and all abhor this fearful fact: so as not only those who have been enlightened by God's word, but also the heathen, who had no other than the light of nature, have adjudged it to be a most desperate sin.
§. 64. Of Haters of Others.
2. By that affection which nature moves men to bear to their flesh, we may see how nature more prevails with men, than conscience and obedience to God's word, yes than the Spirit: for where nature keeps all men from hating their own flesh, nothing can keep many husbands from hating their wives, and wives their husbands; nor brothers, cousins, and neighbors (yet these are our own flesh) no nor many of those who profess themselves to be of the mystical body of Christ, from hating one another. What shall we say of these? Is nature of greater power, and more mighty in operation than the Spirit? Surely, such either deceive themselves and others, in pretending to be members of the body of Christ: or else the Spirit is very weak in them, and the flesh bears a great sway. Let haters of their brethren think of this and be ashamed.
§. 65. Of Man's Care in Providing and Using Things Needful for His Body.
The second evidence of that love which a man bears to himself, is noted in two such branches (nourishes and cherishes) as comprise all needful things under them, so as the Apostle implies thereby, that
Nature teaches all men to provide such things as are needful for them: needful for life, as food: and needful for health, as apparel. Nature is here proposed as a Schoolmaster to Christians: this therefore which nature teaches is a bounden duty. It is much insisted upon by Solomon, who in this respect says, It is good and comely for one to eat and drink, and enjoy the good of all his labor.
If he be worse than an infidel that provides not for his own, what is he that provides not for himself? Even worse than a beast: for nature has taught the brute beasts to nourish and cherish themselves. If any think that it more befits beasts, or natural men than saints, let them tell me which of the saints at any time guided by God's Spirit, has wholly neglected himself. To omit all others, it is expressly noted of Christ, that as there was occasion, he slept, he ate, he rested, and otherwise refreshed himself.
Object. Though he were hungry, and meat prepared for him, yet he refused to eat.
Answer 1. Forbearing one meal is no great hindrance to cherishing the body.
2. Extraordinary and weighty occasions may lawfully make a man a little neglect himself: that so he may show he prefers God's glory, and his brother's salvation, before the outward nourishing of his body: to which purpose Christ says, My meat is to do the will of him that sent me: that is, I prefer it before my meat. And Saint Paul says, I will very gladly be spent for your souls. We must here therefore take heed of the extremes on both hands.
1. Of undue, and overmuch neglecting our bodies, so as the strength of them be wasted, and the health impaired.
2. Of too much caring for it, so as upon no occasion we will lose a meal's meat, or a night's rest. Fasting and watching as occasion requires, are bounden duties.
But to return to the point of nourishing and cherishing our flesh.
1. For this end has God provided food, apparel, and all things needful for our weak bodies, that they should be nourished and cherished thereby: not to use them therefore, is to refuse God's providence.
2. By well nourishing and cherishing our bodies, they are the better enabled to do that work and service which God appoints to be done: but by neglecting them, they are disabled thereto. As this is a motive, so ought it to be an end at which we aim in nourishing and cherishing our bodies.
§. 66. Of them that neglect to cherish their bodies.
Against this good instinct of nature do many offend.
1. Covetous misers, who so dote upon their wealth, and so delight in abundance of goods treasured up, as they afford not themselves things needful to nourish and cherish their bodies. Solomon does much tax such: of them he says, that riches are kept for the owners thereof to their hurt. Daily experience gives evidence to the truth thereof: for, beside that such men make their riches to be snares, and hindrances, to keep them from eternal life; they make this present life to be very irksome, filling their heads full of much carking care, and keeping them from quiet rest. Many in this case are so besotted, as, though they have abundance, yet they will not in health afford themselves a good meal's meat, nor seemly apparel: nor in sickness, needful medicine, no nor fire, and such like common things. Their case is worse than theirs who want: for others will pity and succor such as want, but who will pity and succor such?
2. Such as are too attentive upon their businesses, even the affairs of their lawful callings (for in good things there may be excess) herein many students, preachers, lawyers, tradesmen, farmers, laborers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toil too much in their calling. They who by such means disable themselves, do make themselves guilty of the neglect of so much good as they might have done, if they had nourished and cherished their bodies. Some are so eager on their business, that they think all the time misspent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleep, or other like means of refreshing. These thoughts and desires are foolish and sinful in many respects, as
1. In manifesting a secret discontent and grudging against God's providence, who has thus disposed our estate for the clearer manifestation of man's weakness, and God's care over him.
2. In taking away occasions of calling upon God, and giving praise to him. For if we stood not in such need of God's providence, should we so often pray to him for his blessing: if by the good means which he affords to us we felt not the sweetness and comfort of his providence, should we be so thankful to him?
3. In taking away the means of mutual love: for if by reason of our weakness we stood not in need of succor and help one from another, what trial would there be of our love?
3. Such as sever these two duties of nature (nourishing and cherishing) and make them a hindrance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they have nothing to clothe themselves withal. Others so cherish them, as they cannot nourish them; that is, they so prank up themselves with fine apparel above their ability, as they have not competent food for themselves. These fall into two contrary extremes: into the excess in one thing: and into the defect in another.
§. 67. Of contentment in that which is sufficient.
As the Apostle by naming these two (nourish, cherish) shows that both of them are needful, so by naming them only, and no more but them, he shows that they two are sufficient: from which we learn, that
Having food and raiment, we must be therewith content.
The Apostle in these very words lays down this doctrine in another place. The prayer of Agur, and the tenor of the fourth Petition prove as much.
Question. Is a man then strictly bound to care for no more than food to nourish, and apparel to cherish him?
Answer. So this nourishing and cherishing be extended to that estate wherein God has set us, to the charge which God has given us, and to the calling which he has appointed to us, we ought to care for no more.
Let us therefore take heed of that excess which arises from the corruption of nature, and content ourselves with that competency which nature requires.
§. 68. Of Christ's forbearing to hate the Church.
Ephesians 6:29. Even as the Lord the Church.
This confirmation of the pattern of a man's self by a like pattern of the Lord has relation to both the parts of the manifestation of a man's love to himself: both to the negative, and so it shows that
The Lord does not hate his Church.
And to the affirmative, and so it shows that
The Lord nourishes and cherishes his Church.
That difference which is made between Esau a type of the world (Esau have I hated) and Jacob a type of the Church (Jacob have I loved) shows that the Lord is far from hating his Church. The world, not the Church, is the object of God's hatred (Malachi 1:2-3).
Object.
The Church herself, and the enemies thereof often conceive by Christ's dealing with her, that he hates her (Deuteronomy 1:27; 9:28).
Answer: It is the flesh abiding in them that are of the Church which makes them so conceive, not the spirit; and in the enemies of the Church the flesh altogether reigns. But the things of God, and his mind and affection, neither can nor may be judged by carnal eyes, eyes of flesh. The Spirit of God accounts such things evidences of God's love, which flesh judges to be tokens of hatred; namely, corrections (Hebrews 12:6).
It is not because there is no matter of hatred in the Church that Christ hates it not: for by nature all are of one and the same cursed stock, children of wrath (Ephesians 2:3); and after our sanctification is begun, the flesh abiding in us, we daily give much occasion of hatred if Christ should take that advantage against us which he might. But it is that near union which Christ has made between himself and the Church that keeps him from hating her: he has made her his spouse, and he will not hate his spouse; all the occasion of hatred that she gives, he will either wipe away or cover.
Admirable is the comfort which every true member of the Catholic Church may reap from this: for so long as the wrath and hatred of the Lord is turned from us, nothing can make us miserable; we may in this respect rejoice not only in prosperity, but also in all manner of affliction. No calamity can move Christ to hate his Church, but rather the more to pity it, as we do our bodies. In fact, though by sin he be provoked, and see it needful to correct his Church, yet in love, not in hatred, in mercy, not in wrath, will he correct it.
What now if all the world hates us? Seeing Christ hates us not, we need not fear nor care. The subject who is sure of his king's favor regards little the hatred of others. This therefore is to be thought of, both to comfort us under the cross, and to encourage us against the hatred of the world. That none may pervert this comfortable doctrine, let me add two caveats.
1. That men deceive not themselves with a naked name, thinking themselves to be of the Church, when they are only in it; such may Christ hate (Jeremiah 12:8).
2. That being of the Church they grow not insolent, and too much provoke Christ to anger: for though he hate not such, yet in wisdom he may so severely correct them as if he hated them, and make them repent their folly and insolence again and again.
§. 69. Of Christ's nourishing and cherishing his Church.
That the Lord nourishes and cherishes his Church is evident by his continual providence over her in all ages. When first he created man, he provided beforehand all things needful to nourish and cherish him (Genesis 1:28-29). When he was moved to destroy the earth and all living things thereon, he had care of his Church, and provided an ark to keep her out of the waters, and stored up in the ark all things needful for her (Genesis 6:14-21). When he purposed to bring a famine on the world, he sent a man beforehand to lay up provision for his Church (Genesis 45:7). When his Church was in a barren and dry wilderness, he gave them bread from heaven, water out of the rock, and kept their clothing from growing old, and their feet from swelling (Exodus 16:15; 17:6; Deuteronomy 8:4). After this he brought his Church into a land flowing with milk and honey; and so long as it remained faithful he preserved it in that pleasant and plentiful land. Thus he dealt with the Church in her infancy; and thus also has he dealt with her in her riper age under the Gospel, as experience of all ages may witness. Neither has he only nourished and cherished her with temporal blessings, but also with all needful spiritual blessings: his word and sacraments, his Spirit and the graces thereof has he in all ages given her for that purpose. Indeed, with his own flesh and blood has he fed her (John 6:55), and with his own righteousness has he clothed her (Isaiah 61:10).
Learn we of whom we receive all needful things, both spiritual and temporal, for soul and body, that accordingly we may give him the praise of all. And let us not be like the ungrateful Israelites who regarded not the means of spiritual nourishment, and ascribed the means of their temporal nourishing and cherishing to their idols (Ezekiel 20:11-12; Hosea 8:12; Jeremiah 44:17; Hosea 2:5-8). In this respect the prophet makes them worse than the ox and the ass, two of the most brutish beasts that be (Isaiah 1:3). Oh, let us take heed that the like be not upbraided to us. The Lord has not sparingly, but most liberally and bountifully nourished and cherished us in this land, and that both with temporal and spiritual blessings, so as he may justly say, what could have been done more in my vineyard, that I have not done in it (Isaiah 5:4)?
Learn we also to depend on Christ for all things that we want: we need not fear penury. Though we have not that plenty which we could wish, yet we shall have sufficiency. Christ will not suffer his Church to famish for want of food, nor starve for want of clothing, whether temporal for body, or spiritual for soul. He that can and will perform it has said, I will never leave you nor forsake you (Hebrews 13:5). Lazarus was not forsaken; witness the angels that carried his soul into Abraham's bosom (Luke 16:22). If any of Christ's Church do perish for want of outward means, it is because Christ by that means will advance them to that place where they shall stand in need of nothing; so he does not forsake them.
§. 70. Of the union between Christ and the saints.
(Ephesians 5:30) For we are members of his body, of his flesh, and of his bones.
The reason of the forenamed love of Christ, and fruits thereof to his Church, is here laid down, as both the causal particle (FOR) and the inference of this verse upon the former do show. This reason is that near union which is between Christ and his Church, set forth by a metaphor of the members of our body. Whereby he implies, that though there were no other reason to move a husband to love his wife than the near union which is between them (they being one body, one flesh, one self) that were enough, for thereby only is Christ moved to love his Church.
The mystery of our spiritual union with Christ is here laid down, and that as fully, and distinctly (though very succinctly) as in any place of Scripture. I will endeavor to open it as plainly as I can.
We are] The Apostle here changes both person and number: for before he spoke of the Church as of another in the third person, and of one in the singular number: but here he speaks of the same in the first person including himself, and in the plural number, including all others like himself (elect of God, and Saints by calling) whereby he gives us to understand what he means by the Church, namely the company of Saints, to which, though he were a Preacher of the Gospel, an extraordinary Preacher, an Apostle, he associates and joins himself: noting thereby that he was made partaker of the same grace, and saved by the same means that others were. Well might he in this privilege not think much to rank himself, because it is the highest degree of honor that can [reconstructed: be, to be] a member of the body of Christ: much more than to be a Preacher, a Prophet, an Apostle, or of any other eminent calling.
The metaphor here used (members of his body) sets forth the near union which is between Christ and the Saints. Many other metaphors are used in Scripture for the same purpose, as foundation and edifice, vine and branches, husband and wife, with the like, which are all of them very fit, but none more proper and pertinent to the point than this of a body, the Head and members thereof. What nearer union can there be than between the head and members of the same body?
If the Apostle had here stayed, we might have thought that he had here meant no other thing than he meant before, where he styled Christ a head, and the Church a body: but in that he adds (Of his flesh and of his bones) he declares yet a further mystery.
In the general there is a difference between this phrase (OF his body) and these (OF his flesh; and OF his bones) the former is a note of the genitive case, the two latter are a preposition: for distinction sake the two latter might have been translated, out of his flesh, out of his bones, or from his flesh, from his bones (for so a like phrase is translated before, From whom) but seeing these particles out of, or from are ambiguous, the former translation may stand as the best, so as a difference be made in the sense though there be none in the words.
The former (members of his body) declares the union itself.
The latter (of his flesh and of his bones) declares the means of making that union. This latter has relation to that which Adam said of Eve, This is now bone of my bones, and flesh of my flesh (Genesis 2:23) which is manifest by the next verse which the Apostle takes out of the same place. It implies then, that as Eve was made a woman out of Adam's flesh and bones, so the Church is made a Church out of Christ's flesh and bones.
1. Quest. Was the very substance of the Saints, their flesh and bones taken out of Christ, as the substance of Eve was taken out of Adam?
Answ. Not so, if the words be literally taken. For so may Christ rather be said to be of our flesh, and of our bones, because he took our nature, and that from a daughter of Adam: in which respect he is said to be of the seed of David, and of the Jews, as concerning the flesh. Besides, the Apostle expressly says (verse 32.) that This is a great mystery. The mystery therefore must be searched out. For this end Christ must be considered as another Adam (and so the Holy Spirit styles him The last Adam, The second man) that is, a stock, a root that gives a being to branches sprouting out of him.
2. Quest. What being is that which we receive from Christ?
Answ. Not our natural being (that we have of the parents of our flesh) but a supernatural, and spiritual being, which the Scripture terms a new birth, a new man, a new creature. This spiritual being is not in regard of the substance of our soul, or body, or of any of the powers or parts, faculties or members of them (for all these we have by lineal descent from Adam, and all these have all sorts of men, as well they who are not of the Church, as they who are of it) but in regard of the integrity, goodness, and divine qualities which are in them — even that holiness and righteousness with which the Church is endowed and adorned. As we are natural men we are of Adam, as we are spiritual men we are of Christ.
3. Quest. Why is mention made of flesh and bones in this spiritual being?
Answ. 1. In allusion to the creation of Eve, that by comparing this with that, this might be the better conceived.
2. In regard of the Lord's Supper, where the flesh of Christ is mystically set before us to be spiritual food to us. That as before (verse 26.) he showed the mystery of one Sacrament, Baptism; here he might show the mystery of the other Sacrament, The Lord's Supper.
3. In relation to Christ's human nature, by virtue whereof we come to be united to Christ. For the divine nature of Christ is infinite, incomprehensible, incommunicable, and there is no manner of proportion between it and us, so as we could not be united to it immediately. But Christ by taking his human nature into the unity of his divine nature, made himself one with us, and us one with him: so as by his partaking of our mortality, we are made partakers of his immortality.
4. Quest. Are we then united only to his human nature?
Answ. No: we are united to his person, God-Man. For as the divine nature, in and by itself, is incommunicable; so the human nature singly considered, in and by itself, is unprofitable. The Deity is the fountain of all life and grace: the flesh quickens not: but that spiritual life which originally and primarily flows from the Deity, as from a fountain, is by the humanity of Christ, as by a conduit-pipe, conveyed into us.
5. Quest. How can we who are on earth, be united to his human nature, which is contained in the highest heaven?
Answ. This union being supernatural and spiritual, there needs no local presence for the making of it. That eternal Spirit which is in Christ is conveyed into every one of the Saints (as the soul of a man is into every member and part of his body) by virtue whereof they are all made one with Christ, and with one another: by one Spirit we are all baptized into one body, which body is Christ.
This is to be noted against these two errors. The first is this: We are united first to the divine nature of Christ which is everywhere, and by virtue thereof to his human nature.
Answ. 1. The Deity (as we showed) is immediately incommunicable: so as this cannot be.
2. Our union with Christ is spiritual, not physical or natural, so as this local presence is not needed.
The second error is this:
The human nature of Christ has all the divine properties in it, so as it is everywhere present, and by reason thereof we are united to Christ.
Answ. This also is impossible and needless. The properties of a true body cannot possibly admit the incommunicable properties of the Deity: that implies direct contradiction, which is, that finite should be infinite. Needless also this is, because the union we speak of, is (as we said) spiritual.
6. Quest. What kind of union is this spiritual union?
Answ. A true, real union of our persons (bodies and souls) with the person of Christ (God and man.) For as the Holy Ghost did unite in the virgin's womb the divine and human natures of Christ, and made them one person, by reason whereof Christ is of our flesh and of our bones: so the Spirit unites that person of Christ with our persons, by reason whereof we are of his flesh, and of his bones. A great difference there is between the kinds of these unions: for the union of Christ's two natures is hypostatical and essential, they make one person: but the union of Christ's person, and ours, is spiritual and mystical: they make one mystical body: yet is there no difference in the reality and truth of these unions: our union with Christ is never a whit the less real and true because it is mystical and spiritual: they who have the same spirit are as truly one, as those parts which have the same soul. The effects which proceed from this union show the truth thereof: for that Spirit which sanctified Christ in his mother's womb sanctifies us also, that which quickened him quickens us, that which raised him from death, raises us, that which exalted him exalts us. The many resemblances which the Scripture uses to set forth this union show the truth thereof: but most lively is it set forth by that resemblance which Christ makes between it and his union with his Father. I pray (says he of all his Saints) That they may all be one, as you Father are in me, and I in you, that they also may be one in us: that they may be one, as we are one (John 17:21-22). This note of comparison (as) is not to be taken of the kind, but of the truth of these unions, our union with Christ is as true as Christ's union with his Father.
So true is this union, as not only Jesus himself, but all the Saints which are members of this body together with Jesus the head thereof are called CHRIST (1 Corinthians 12:12; Galatians 3:16).
This is to be noted against their conceit, who imagine this union to be only in imagination and conceit: or else only in consent of spirit, heart, and will: or at the most, in participation of spiritual graces.
7. Quest. What is the bond whereby this union is made: namely whereby Christ and the Saints are made one?
Answ. There is a double bond, one on Christ's part, even the Spirit of Christ (for hereby know we that we dwell in him, and he in us, because he has given us of his Spirit) another on the Saints' part, even faith (for Christ dwells in our hearts by faith) (Ephesians 3:17). The Spirit is conveyed into us when we are dead in sins, wholly flesh, but being in us, it breeds this blessed instrument of faith whereby we lay hold on Christ, and grow into him as the scion into the stock. Thus Christ laying hold on us by his Spirit, and we on him by faith, we come to be incorporated into him, and made one body, as the scion and stock one tree.
8. Quest. To what end has Christ thus truly and nearly united us to himself?
Answ. Not for any benefit to himself: but merely for the honor and good of the Church. By this union the honor of Christ is communicated to the Church, as the honor of a husband to his wife, and of a head to the body. Great also is the benefit which the Church reaps thereby: for by this means is Christ made more fit to do good to the Church, as a head to the body, and the Church is made more capable of receiving good from Christ, as a body from the head, being knit to it by the soul, and by veins, sinews, nerves, arteries, and other like ligaments.
Thus having as plainly as I can by questions and answers laid open this great mystery, I will further note out some of those excellent privileges which by virtue thereof appertain to the Saints, and also some of the principal duties which in regard thereof the Saints are bound to.
§. 71. Of the privileges appertaining to the Saints even in this life by reason of their union with Christ.
The privileges of the Saints which arise from their union with Christ respect this life, the time of death, and the life to come.
In this life these:
1. A most glorious condition, which is to be a part of Christ, a member of his body. All the glory of Adam in Paradise, or of the Angels in heaven is not comparable to this. In this respect the Saints are said to be crowned with glory and honor, and to have all things put under their feet. Compare (Psalm 8:4-5) with (Hebrews 2:6-7) and you shall find the Apostle apply that to Christ, which the Prophet spoke indefinitely of man. Now those two places cannot be better reconciled, than by this union of Christ and Saints: for seeing both make one body, which is Christ, that which is spoken of the body may be applied to the head, and that which is spoken of the head may be applied to the body: for the same honor appertains to both. In which respect the Church is more honorable than heaven, Angels, and every other creature.
2. The attendance of good angels, who are sent forth to minister for them who shall be heirs of salvation, because those heirs are of the body of Christ, who is their Lord. These are those horses, and chariots of fire which were round about Elisha: which are also round about every of God's saints in all their distresses, though we see them no more than the servant of the man of God saw them, till the Lord opened his eyes. That charge which is given to the angels over the Son of God to keep him in all his ways, and to bear him in their hands lest he dash his foot against a stone, has relation to this body which is Christ.
3. An honor to make Christ himself perfect: for as the several members make a natural body perfect, so the several saints, this body which is Christ. In this respect the Church is said to be the fullness of him that fills all in all. Christ fills all things, and yet the Church makes him full: which is to be understood of that voluntary condition to which Christ subjected himself, to be the head of a body: so as without the parts of the body he is imperfect, as a natural body is maimed and imperfect if it lacks but the least member thereof. How can we now think but that he will preserve and keep safe all his saints? Will he restore to us all the parts of our natural body at the general resurrection, and will he lose any of the parts of his own mystical body?
4. A kind of possession of heaven while we are on earth: for that which the head has a possession of, the body and several members have also a possession of. In this respect it is said, he has raised us up together, and made us sit together in heavenly places. And, he that believes on him has everlasting life: is passed from death to life. And, he that has the Son, has life. This is somewhat more than hope: and serves exceedingly to strengthen our hope, and give us assurance of that heavenly inheritance.
They know not the power of God, nor the virtue of this union, who deny that the saints have assurance of salvation. For (to follow this metaphor a little) suppose a man were cast into a river, and his head able to lift and keep itself above water, would we not say, that man is safe enough, he is above water. This is the case of this mystical body: it being cast into the sea of this world, Christ the head thereof has lifted, and keeps himself aloft even in heaven. Is there now any fear, any possibility of the drowning of this body, or of any member thereof? If any should be drowned, then either Christ must be drowned, or else that member pulled from Christ; both of which are impossible. Thus then by virtue of this union we see how on Christ's safety, ours depends: if he be safe, so are we: if we perish, so must he.
In this respect you may be secure, O flesh and blood: you have got heaven in Christ: they who deny heaven to you, may also deny Christ to be in heaven.
Learn here how to conceive of the resurrection, ascension and safety of Christ, even as of the resurrection, ascension and safety of a head, in and with whom his body and all his members are raised, exalted, and preserved.
5. A most happy kind of regiment under which the saints are: even such a one as the members of a head are under. A head rules the body not as a cruel lord and tyrant, rigorously, inhumanely, basely, and slavishly, but meekly, gently, with great compassion, and fellow-feeling. Even so does Christ his Church, binding up that which is broken, healing that which is maimed, directing that which wanders, and quickening that which is dull; which privilege is so much the greater because it is proper to the Church. Though he have a golden scepter of grace and favor to hold out to his Church (as Ahasuerus held out his to Esther) yet he has also a rod of iron to break the men of this world, and to dash them in pieces like a potter's vessel. Though he be gone to prepare a place for his saints, that where he is they may be also, yet will he make his enemies his footstool.
6. An assurance of sufficient supply of all needful things which the saints lack, and of safe protection from all things hurtful. For by reason of this union, Christ our head has a sense of our lack and of our suffering. On this ground he said to them which fed and visited his members, You fed me, you visited me: and again, to Saul that persecuted his members, Saul, Saul, why do you persecute me?
Objection. How is it then, that the saints lack many things, and often suffer much hurt and pain?
Answer. Christ in his wisdom sees it beneficial that they should lack, and feel suffering (and that we are to be persuaded of) or else he would not suffer them to lack or feel that which they do. Therefore in all need, in every distress and danger, let us lift up our head to this our head.
7. A right to all that Adam lost. For Christ is the heir of all, (the earth is the Lord's, and the fullness thereof) indeed as mediator and head of the Church is he heir of all: his body therefore has a right to all. On this ground the Apostle says, All things are yours. So as the saints and only the saints can with good conscience use the things of this world. They who are not of this body (whatever right and title they have before men) are but usurpers of the things they enjoy and use. They are like bankrupts, who being not worth one penny, deceitfully borrow of others, and with it keep a great table, deck and furnish their houses very sumptuously, put themselves, wives and children, into fine apparel, are frolicsome and riotous: what is likely to be the end of such?
8. A right to more than Adam ever had: namely, to Christ himself, and to all that appertains to him: as to the purity of his nature, to the perfection of his obedience, the merit of his blood, the power of his death, the virtue of his resurrection, the efficacy of his ascension, all is ours: even as the understanding, wit, judgment, sight, hearing, and all that is in the head, is the body's: if the Church itself were of itself as pure in nature, as perfect in righteousness, as powerful over death, and devil, and grave, and hell, as able to rise from death, and to ascend into heaven, as Christ, it could receive no greater benefit thereby, than it does by them in the person of Christ: so truly and properly is Christ himself, and all things appertaining to him, the Church's. What can more be said? What can more be desired? O blessed union! blessed are they that have a part therein!
Question: How is it then that the Church is so basely and miserably respected in the world?
Answer: The world knows us not, because it knows not Christ. It knows not Christ the head of this body: it knows not the body which is Christ. Let not us who know both head and body, the near union which is between them, and the privileges which follow thereupon, be daunted, neither with the scoffs or scorns of the world, nor with our own outward weaknesses, wants, and calamities. What would he that has Christ, have more?
Section 72: Of the privilege of our union with Christ in the time of death.
The privilege which the Saints receive by their union with Christ in the time of death (even all that time that passes from the departure of the Saints out of this world to the general resurrection) is admirable: for when body and soul are severed one from another, neither soul nor body are separated from Christ, but both remain united to him: even as, when Christ's body and soul were by death severed one from another, neither his soul, nor his body were separated from the Deity, but both remained united thereto. This inviolable bond that holds the Saints, (yes, even their very bodies as well as their souls) united to Christ in death, is the benefit of a spiritual union. If our union with Christ were corporeal, it could not be so.
Objection: Is it possible that the body which is dead should remain united to Christ, when it receives no virtue from him?
Answer 1: If a member of a natural body may do so, why not a member of the mystical body? That a member of a natural body may do so, is evident by those who have a hand, arm, foot, leg, or any other member taken, with a dead palsy: they are sometimes so taken, as those parts receive no manner of sense, or any vigor, or life from head or heart at all: and yet remain true members of that body.
2. The very dead bodies consumed with worms or otherwise, do receive a great present benefit from their union with Christ: for by virtue thereof there is a substance preserved, and they are kept from destruction: there is nothing destroyed in the Saints by death, but that which if it were not destroyed, would make them most miserable, namely sin: that is utterly, totally, finally destroyed in them, and all the concomitants thereof, which are all manner of infirmities: but the rotting of the body, is but as the rotting of corn in the earth, that it may arise a more glorious body. The metaphor of sleep, attributed to the Saints when they die, shows that their bodies are not utterly destroyed.
Objection: The bodies of all men, even of those that are not of this union, are preserved from utter destruction. This therefore is no benefit of our union with Christ.
Answer: Though in the general thing itself, which is a preservation of the substance of the body, the same thing befalls the Saints and the wicked: yet the means whereby both are preserved, and the end why they are preserved is far different.
1. The Saints are preserved by a secret influence proceeding from Christ, as a head: in which respect they are said to sleep in Jesus, and to be dead in Christ (1 Thessalonians 4:14, 16). But the wicked are reserved by an almighty power of Christ, as a terrible Lord and severe judge.
2. The bodies of the Saints are preserved to enjoy eternal glory together with their souls: but the bodies of the wicked are reserved to be tormented in hell.
In regard of these differences, the grave is as a bed to the Saints, for them quietly to sleep therein free from all disturbance till the day of resurrection: but it is a prison to the wicked to hold them fast against the great Day of Assize, that at Doomsday they may be brought to appear at the bar of God's judgment seat, and there receive the sentence of condemnation (Isaiah 57:2).
Section 73: Of the privilege of our union with Christ after death.
The privilege which the Saints by virtue of their union with Christ receive after death, far surpasses all before. It may be drawn to two heads. 1. Their resurrection. 2. Their glory in heaven.
That which was before said of the difference between the preservation of the bodies of the Saints and wicked in death, may be applied to the difference of their resurrection.
Resurrection simply in itself is not the privilege of the Saints, but resurrection of life: to the wicked appertains the resurrection of condemnation. The benefit of resurrection arises from the glory which follows thereupon in heaven. That glory the Apostle has excellently set forth before verse 27 (John 5:29).
Section 74: Of the duties which are required of the Saints by virtue of their union with Christ.
The mystery of our union with Christ, as it is a matter of great comfort, and encouragement (which arises from the forenamed privileges) so also is it a matter of direction and instigation to us for the performing of sundry duties, whereof they who desire assurance of the forenamed privileges, and comfort by them, must be careful and conscientious. Some of the most principal of those duties are these.
1. Confidence in Christ. Christ being our head, so mighty, so wise, so tender, every way so sufficient a head as he is, we should highly dishonor him, if we should not wholly and only repose ourselves upon him for every good thing, and against every evil (Hebrews 3:6).
2. Subjection answerable to his manner of governing us. The world is subject to Christ perforce, as he is an absolute and almighty Lord: but he governing us as a head, we must be subject to him as members, willingly, and readily. What member will rise up, and rebel against the head? Yes, what member is not as ready to obey, as the head to command?
3. A cleansing of ourselves from all filthiness of flesh and spirit. Shall we defile the members of Christ? The sins of the saints are in this respect the more heinous because that body, even Christ, of which they are members, is defiled thereby. Therefore in regard of Christ the head, of other saints their fellow members, and of themselves, must all that profess themselves to be of this body be watchful over themselves, and cleanse themselves from all filthiness. Otherwise they give just occasion to think that they are no members of this body. If a lion's foot, or bear's paw were held out, and said to be the member of a man, would any believe it? Can we then think that worldlings, drunkards, profane, riotous, unclean persons, and such like limbs of the Devil, are members of Christ?
4. A conformity to the image of Christ in true holiness and righteousness. It is not therefore sufficient for the members of Christ to abstain from polluting themselves, for they are created in Christ Jesus to good works. He that abides in me (says Christ) and I in him, the same brings forth much fruit.
5. Heavenly affections. If you be risen with Christ, seek those things which are above, where Christ sits on the right hand of God. Set your affections on things above, and not on things on the earth. Where our head is, there also ought our heart to be. Earthly affections come not from that head which is in heaven: nor from that Spirit which proceeds from him. They who are after the spirit mind the things of the spirit.
6. Courage against death: seeing that in death we are Christ's, what cause have we to fear death? Be not afraid of them that kill the body, and after that, have no more that they can do. The ancient worthies would not accept deliverance, that they might obtain a better resurrection.
Hitherto of the union itself. The means of effecting it remain to be handled.
§ 75. Of their regeneration who are members of Christ.
Ephesians 5:30 — Of his flesh, and of his bones.
This clause declares the means whereby we come to be members of Christ, namely by receiving a new being from Christ, which is to be, not of the flesh, and of the bones of Adam, but of the flesh and of the bones of Christ, which being spiritually taken, as has been expounded before, shows that
They who are true members of Christ's body, are truly regenerate. If any be in Christ he is a new creature: these words are so laid down by the Apostle, as they serve both for a demonstration, and an exhortation (he is, or let him be a new creature) neither is expressed, but either, or both may be understood. As many of you as have been baptized into Christ (that is, made members of this body) have put on Christ, (that is, have been born again) the first branch notes out our incorporation into Christ, the latter our regeneration.
This second man, and last Adam Christ Jesus is a quickening spirit: he diffuses life and grace into all his members: if his spirit be in us, it will quicken our mortal bodies. If the head of our natural bodies convey sense into all our members: if the root of a tree diffuse sap into all the branches: shall not Christ much more give life to all his members?
This then is a matter of trial, whereby we may prove whether indeed we are of this body or no, and so have a true right to the forenamed privileges. Many boast of this honor that they are members of Christ's body, and yet are not of his flesh and of his bones: they have no other being, than what they received from their parents. These vain professors are like wooden legs, or arms on a man, which may be covered over with hose and sleeves for a time, but shall not be raised at the resurrection with the other parts of the man's body: so neither shall those professors be raised to glory with Christ, though they may be covered over with the hose and sleeves of profession, and thereby seem to be members.
§. 76. Of the author of our regeneration Christ.
This relative particle (HIS) twice repeated (of HIS flesh, and of HIS bones) shows that
Regeneration is of Christ. The Son quickens whom he will.
Object: This work is attributed in Scripture to the Father, to the Spirit, to the word, and to the ministers of the word.
Answer: Christ may very well stand with all these. The three persons in Trinity are all one: one in nature and essence: one in will and consent: one in virtue and power: what the one does the other does also. Yet because there is a difference in their manner of working, this work (as other works) is distinctly attributed to each of them.
The Father is (as I may so speak) the beginner of this work. His will it was that his Son should be the head of a body, and that there should members be made fit for that head, and have a new being (of his own will he begat us) for this end he sent his Son into the world to be made flesh. The Son put in execution the will of his Father: he took flesh upon him, that we might be of his flesh. Thus says Christ of himself, I came down from heaven to do the will of him that sent me; and this is the Father's will which has sent me, that of all which he has given me I should lose nothing, but should raise it up again at the last day. The Spirit applies to us the virtue and efficacy of the flesh of Christ, and so finishes this blessed work. It is the Spirit that quickens: the flesh profits nothing, namely, of itself without the Spirit.
Thus we see that the applying of this work of regeneration to Christ, excludes not the work of the Father, or of the Holy Ghost therein, but excludes the work of man: so as it is not of ourselves, nor of our parents, nor of any other man: for we are born not of blood, nor of the will of the flesh, nor of the will of man, but of God: in which respect our new birth is said to be from above.
Object: How is it then attributed to the word, and to the ministry of man?
Answer: As to instruments which the Lord is pleased to use: of the word it is said, God has begotten us with the word: of himself a minister thus says the Apostle, In Christ Jesus I have begotten you: so as God and Christ are joined with these instruments, or else they are no whit powerful and effectual for so great a work: for neither is he that plants anything, nor he that waters: but God that gives the increase.
The work of regeneration is a new creation, a divine work, above human strain. It must therefore be wrought by the Lord, or it cannot be wrought at all.
This is to be noted both of those that have not yet assurance of this blessed work wrought in them: and also of those who have assurance of it.
The former may here learn where to have recourse for it: namely, to him who came down from heaven for that purpose, and who says, "Him that comes to me I will by no means cast out" (John 6:37). In all the means that we use, let us look up to him, and seek a blessing of him.
The latter must with the tenth leper return back to Christ, and glorify God (Luke 17:16). Whatever the means were, or whoever the minister was, the praise and glory of all must be given to him.
§. 77. Of the matter of our regeneration, Christ.
The preposition (OF) twice set down (OF his flesh, and OF his bones) being a proper note of the material cause, shows that
Christ is not only the author, but the matter also of our new birth. The new spiritual being which the saints have, comes out of him. From him all the body having nourishment increases with the increase of God. In this respect we are said to be blessed with all spiritual blessings in Christ (Ephesians 1:3). The metaphor of a vine, which Christ takes to himself, proves also as much (John 15:5): so do these phrases, "My flesh is meat indeed, my blood is drink indeed" (John 6:55).
This Christ comes to be by his incarnation. God in himself is as a bottomless and a closed fountain: from him immediately we can receive nothing. But Christ made flesh is a fountain opened: In him all fullness dwells (Colossians 1:19). And of him have all we received, even grace for grace (John 1:16).
Behold here the benefit of Christ's incarnation: by his taking part of our mortal flesh, are we made partakers of his spiritual flesh, namely, of that spiritual life and grace which comes from him, who was made flesh, to convey the same into us. To strengthen our faith the more firmly herein, the Lord has instituted the holy Communion of his body and blood. With what conscience, reverence, and confidence, ought this blessed Sacrament to be celebrated?
By this doctrine we may further learn how to seek every thing at God's hands which we desire to obtain, and how to offer that sacrifice of praise to God, which we would have to be accepted; namely in and through Jesus Christ, by whom only we have all that communion which we have with God (John 16:23). Well therefore does the Church conclude all her forms of prayers and praises with this, or such a like clause, through Jesus Christ our Lord (Hebrews 13:15; Colossians 3:17).
§. 78. Of the excellence of regeneration.
The particular matter of our regeneration (the flesh and bones of Christ) here expressed, shows that
Regeneration is a most excellent work. The excellence of it will the better appear, if we compare it with the great and glorious work of our creation, and show how far it surpasses it: wherein I will hold close to this metaphor, and touch no other differences than it does point out to us.
1. In our creation Christ was only a worker: but he is the very matter of our regeneration, we are of his flesh.
2. The relation that then was between Christ and man,
was | Creator, | but here | Head, | We are members of his body. | Creature, | | Body, | | |
The bond is now much nearer.
3. The being which then we had, was from Adam: But the being which now we have is from Christ, of his flesh.
4. That being was but natural. This is spiritual: for that which is born of the Spirit, is Spirit (John 3:6).
5. Then our being was different from Christ's: but now it is the very same with Christ's, of his flesh.
6. Then might man completely fall from that estate in which he was created (as he did) and yet Christ remain as he was. Now it cannot be so. For if any of the saints now fall away, either Christ must fall with them, or they must be pulled from Christ, and so Christ remain a maimed body.
Behold the riches of God's mercy. One might think it sufficient, and more than man could ever have been thankful enough for, that God at first created man after his own image in a most happy estate. From which when we wittingly and willfully fell, God might justly have left us, as he did the evil angels. But he has not only restored us again to that former estate, but advanced us to a far more excellent and glorious estate: wherein his goodness appears to be as his greatness, infinite, incomprehensible. Who can sufficiently set it forth? For as the heaven is high above the earth, so great is his mercy toward them that fear him (Psalm 103:11).
§. 79. Of the ancient law of marriage.
Ephesians 5:31. For this cause shall a man leave his father and mother, and shall be joined to his wife: and they two shall be one flesh.
The same points which were before laid down, concerning the near union of man and wife, and of Christ and the Church, are here further confirmed by the ancient law of marriage: which the Apostle does the rather mention, because it follows upon that text, to which he alluded in the former verse. For when Moses had alleged these words of Adam concerning Eve, "This is bone of my bones, and flesh of my flesh," he adds this law, "Therefore shall a man leave his father, etc." (Genesis 2:23-24). In this place these words have both a literal and a mystical sense. A literal of man and wife. A mystical of Christ and the Church. The main thing which the Apostle aims at, is to show how nearly man and wife are linked together: that thereby they may the rather be moved to perform those mutual and several duties which they owe each to other. But because he propounded to husbands and wives the examples of Christ and the Church, as patterns and motives to them, to do their duty, he applies that which was first spoken of man and wife, to Christ and his Church, to show that there being so fit a resemblance between these two couples, the pattern propounded is the more pertinent to the purpose, and the reason enforced from there the more forcible.
Because the opening of the literal sense will give great light to the mystery, I will first handle this text according to the meaning of the letter.
The first clause (for this cause) implies a necessary connection with that which went before. The near union of man and wife, as well as of Christ and his Church, was before noted. A wife was said to be as the body of a man, yes as himself. Adam called her his flesh and bones. Hereupon both Moses and Paul infer, Therefore, or, For this cause shall a man leave father. Because man and wife are so near by God's institution, they must also be most dear each to other in their mutual affection.
The Man (meaning a husband) is here in particular mentioned, because at the first making of this Law the woman was brought to him to see how he would like her: and having cast his affection on her, he was to be bound hereby to continue that good liking towards her: as also because of the preeminence which man has above his wife. Yet is not the man only tied hereby, but the wife also: the nature and rule of relation requires as much: if a man must inseparably cleave to his wife, the wife must answerably cleave to her husband.
These words (shall leave father and mother) are neither generally to be taken of all duties, as if no duty were to be performed to parents by children after they are married: nor simply, as if indeed parents were utterly to be forsaken: but they are meant,
1. Of that daily service which children under their parents' government perform to them, seeking to please them in all things. When children are married, then their daily attendance must be upon their wives, or husbands, taking care how to please them.
2. Of erecting a new family: for which end their parents' house must be left, and the husband and wife must dwell each with other.
3. Of the difference to be put between parents, and wife or husband. So as if by any inevitable occasion it should so fall out, that a man must leave his parent, or his wife (as in case parent and wife were both giving up the Ghost, and in places so far remote, as the husband could not possibly be with both, yet both instantly desired his company) by this Law he must leave his parent, and cleave to his wife.
Hereby then the bond of marriage is declared to be the most inviolable bond that can be. For all men know, that the bond between parent and child is a firm and inviolable bond: but the bond between husband and wife is more firm and inviolable.
To set forth the firmness of the marriage bond he adds this emphatic phrase, shall be joined, (or as the word properly, according to the natural notation thereof signifies, shall be glued) to his wife. Things well glued together are as fast, firm, and close as if they were one entire piece. Indeed we observe by experience that a table will oft times cleave in the whole wood, before it will part asunder where it is glued: so as a husband ought to be as firm to his wife as to himself: and she to him.
Fitly does this agree with that which follows (they two shall be one flesh). Our English cannot well express the Greek in good sense word for word (which is thus, they two shall be into, or in one flesh): the meaning is, They which were two before marriage, by the bond of marriage are brought into one flesh, to be even as one flesh: as nearly united, as the parts of the same body, and the same flesh. This unity is not in regard of carnal copulation (for if they be married they are one flesh, though they never know one another) nor in regard of procreation, because one child comes from them both (for though they never have child, yet are they one flesh) but in regard of God's institution, who has set it down for a law, and as another nature, that man and wife should be so near one to another. Their consent in marriage (by virtue of God's institution) makes them to be one flesh.
Well does our English note the emphasis of the original in this particle THEY (they two) which shows that the bond of marriage knits only two together: one man, and one woman, and no more.
This Law sets forth the union between man and wife.
Therein three things are noted concerning the state of marriage.
1. The preeminence of it (a man shall leave father and mother.)
2. The firmness of it (and be joined to his wife.)
3. The nearness of it (they two shall be one flesh.)
§. 80. Of preferring husband or wife before parents.
The first point shows, that
A wife, or a husband must be preferred before parents. The examples of Leah and Rachel, yes and of Michal, are commendable in this respect.
1. The bond of marriage is more ancient, more firm, more near. There was husband and wife before there was parent and child: and there is a time when parents and children may depart one from another, and that while both live: but no time, wherein man and wife may part asunder till death part them. And children though they come from the flesh of their parents, yet are made two (so as of one are two) but husbands and wives though they were two before, yet are made one (so as of two is one.)
What wrong then do such parents to their children, as keep them, even after they are married, so strictly under subjection, as they cannot freely perform such duty as they ought to their husband, or their wife? This is more than a parent's authority reaches to. Yet many think that their children owe as much service to them after they are married as before: which is directly against this law.
Greater is the wrong, and more sinful is the practice of such as keep their children from their husbands, or from their wives. The match (say they) falls out much worse than we looked for. But this should have been looked to more carefully beforehand. After marriage it is too late to seek such a redress.
On the other side, there are many children who so respect their parents, as they neglect their husband or their wife. Some husbands will bestow what they can on their parents, and keep their wives very bare, suffering them to want necessaries; not caring how they vex and grieve them so they please their parents. Some wives also will secretly purloin from their husbands to bestow on their parents.
Others can never tarry out of their parents houses, but as often as they can, go there. The ancient Romans, to show how unmeet this was, had a custom to cover the bride's face with a yellow veil, and as soon as she was out of her father's house to turn her about and about, and so to carry her to the house of her husband, that she might not know the way to her father's house again. All those pretenses of love to parents are more preposterous than pious: and natural affection bears more sway in such, than true religion. Their pretense of piety to parents is no [reconstructed: just] excuse for that injury they do to husband and wife.
§. 81. Of the firmness of the matrimonial bond.
The second point concerning the firmness of the marriage knot in these words (shall be joined to his wife) affords two doctrines.
1. Man and wife must associate themselves together by continual cohabitation: for this end they leave their parents family, and erect a new family.
2. Man and wife are joined together by an inviolable bond. It must never be cut asunder till death cut it. Body and soul must be severed one from another before husband and wife.
Be careful therefore to preserve this indissoluble knot: and so live together, as with comfort you may live together, because you may not part.
§. 82. Of two only to be joined together in marriage.
The third point concerning the nearness of man and wife, in these words (they two shall be one flesh) affords two other doctrines.
1. Marriage can be but between two, one man, and one woman: for it is impossible that more than two should so nearly, and firmly be joined together, as man and wife are. Every word almost in this law proves this doctrine. For it says a man, not men: to a wife, not to wives: to his wife, not to another's wife: two, not more than two: they two, not any two: one flesh, not many fleshes.
Objection. This particle (two) is not in the law as Moses records it.
Answer. It is there necessarily implied, for at that time there were but two in the world: God then speaking of them, means but two. The same spirit that guided Moses, guided also the Evangelists, and the Apostles: so as by their inserting of this particle (two) it is certain that it was intended by Moses: as the particle (only) which Christ puts into this text, you shall serve him only.
Question. Why did God at first make but one man, and one woman?
Answer. The Prophet answers, that he might seek a godly seed.
If therefore there be more than two, it is an adulterous seed which proceeds from there.
§. 83. Of Polygamy and Bigamy.
Can Polygamy (the having of many wives) or Bigamy (the having of two wives at once) have any good warrant against such an express law? Are not both of them against the first institution of marriage, so as we may say, from the beginning it was not so? Indeed also and against other particular laws? Lamech one of Cain's cursed stock was the first that we read of to have presumed against that ancient law.
Objection. Afterwards many Patriarchs, and other Saints took that liberty to themselves.
Answer. It was their sin, and a great blemish in them. The common error of the time, and their insatiable desire of increase made them fall into it. Many inconveniences followed thereupon: neither can it be thought but that much mischief must needs follow upon having more wives than one: for whereas God at first made a wife to be as a help to man, two, or more wives cannot but be a great grief and vexation to him by reason of that emulation that is between them. Through Hagar's means was Sarah stirred against Abraham, and Abraham grieved at Sarah's words. Though Leah and Rachel were sisters, yet great were their emulations: the like whereof is noted of Peninnah and many others.
Considering the heinousness of this sin, our laws have justly made it felony for a man to have more wives than one, or a woman more husbands.
§. 84. Of the near conjunction of man and wife together.
2. The nearest of all other are husband and wife one to another. Every clause in the forenamed law proves as much.
1. Parents must be left for wife: who nearer than parent and child? If man and wife be nearer than the nearest, then they are the nearest of all.
2. A man is glued to his wife. This metaphor sets forth the nearness of a thing as well as the firmness of it: for things glued together are as one entire thing.
3. Man and wife are one flesh: many of one are made two, but no two so nearly and truly made one as man and wife.
As God has limited a propinquity, and unity of things, so are they to be accounted: but God has thus nearly knit man and wife together, and made them one flesh. Those whom GOD has joined together, says Christ of man and wife: in which respect matrimonial conjunction is called the covenant of God: so as this covenant cannot be released by any, no not by the mutual consent of man and wife (Those whom GOD has joined together, let no man put asunder) yet may many other covenants made between party and party, be released and annulled by mutual consent of both parties.
1. This shows that the transgressions of man and wife one against another are of all the most heinous, more than of friend, fellow, brother, child, parent or any other. Who would not cry fie upon that child that hates his parent, or fie upon that parent that hates his child? The heathen and savages would not think them worthy of human society. What then may be thought of the man that hates his wife, or the wife that hates her husband? Apply this to all other transgressions: and well note how the Lord is a witness thereof.
2. This also shows how monstrous a thing it is to sow any seeds of discord, and stir debate between man and wife. The devil's instruments they are therein, and a diabolical spirit is in them. For Satan most labors to unloose those knots which the Lord knits most firmly. Children of several venters, and several friends of each party, are much faulty herein. Cursed be they all before the Lord.
3. This near conjunction between man and wife is a great motive to stir them both up, cheerfully to perform all the duties which God requires of either of them. For thereby they do duty, and show kindness to their own flesh. No man may hide himself from his own flesh at large: that is, no man may neglect any duty of mercy, or justice to his neighbor who is of the same stock that he is: shall then a husband or wife hide themselves from one another who in the nearest respect that possibly can be are one flesh? Not because they come from one flesh, but because they come into one flesh.
Up to this point, the literal sense of this verse.
The mystical follows.
§. 85. Of the matrimonial conjunction of Christ and the Church.
The forenamed ancient marriage law is here applied mystically to Christ and the Church, as is evident by the next verse, where the Apostle having reference to this verse says, This is a great mystery. There is then a mystery contained in it. But of what, or of whom is that mystery? The Apostle himself makes answer, in these words: I speak concerning Christ and the Church.
The mystery in general is this,
Christ and the Church are to one another as husband and wife.
The particulars of this mystery are these.
The matrimonial conjunction between Christ and the Church is a most Preeminent conjunction, Firm, Near.
First of the general.
The many espousal, and matrimonial titles, which in Scripture are given to Christ and the Church in mutual relation of one to another, evidently show that they are joined together by the honorable, inseparable and inviolable bond of marriage: He is styled a Bridegroom, she a Bride: he Well-beloved, she love: he a Husband, she a Wife: he a Head, she the Body: both one flesh.
2. All things requisite to join man and wife together, do fitly concur between Christ and the Church.
1. They are persons fit to be joined. Though Christ be God, yet for this end he became man: and though the Church were impure, yet for this end is she cleansed and sanctified.
2. They have their parents' consent: for God is the common father of both. And God has given Christ to the Church, and the Church to Christ.
3. They have given their mutual consent each to other.
4. He bears a husband-like affection to her, and she is willing to yield a wife-like subjection to him.
5. He has given her many favors and gifts as pledges of his love: and she in testimony of her faithfulness was under the Law circumcised, and is under the Gospel baptized: and does bind herself with all the sacred bonds and covenants which God to that purpose has sanctified.
6. He has prepared places of habitation for them both together, and she earnestly desires to be with him.
Behold another evidence of Christ's admirable love to the Church, and of the near union between Christ and her. The former was that she was his body. This, that she is his wife: well might the Church say as Abigail did, Behold, let your handmaid be a servant to wash the feet of the servants of my Lord: and as the prodigal child, Make me as one of your hired servants: or as the Baptist, I am not worthy to stoop down to unfasten your sandal straps. What a favor then is it to be made his spouse, his wife, his Queen. Great was the favor which Ahasuerus showed to Esther, when he made her his wife: he was a great Monarch, reigning from India to Ethiopia over 127 provinces: but Esther was a poor orphan and captive: yet was not this favor comparable to Christ's: for there was no such disparity and inequality between Ahasuerus and Esther, as between Christ and the Church: neither is Esther's advancement to be compared with the Church's: and yet there was some cause in Esther to move Ahasuerus to do what he did, for she was very beautiful, and lovely, and worthy to be loved: but in the Church when Christ first cast his love on her, there was no such thing. No pattern of love can be given any way comparable to this.
Let the Church therefore, and all that profess themselves to be of the Church, take such notice hereof, as they may endeavor to carry themselves worthy of this honor and advancement: not to wax proud and insolent thereupon, but to despise all vain and worldly trifles: to answer love with love, as the Church is set forth in Solomon's song; to be subject to her husband, to reverence and obey him, and to perform all duties appertaining to such a wife: seeking by all good means to maintain the honor of her place. The Church is made a pattern of duty to all wives: if she should fail, greater inconvenience would follow from there, than from Vashti's disobedience.
This is the rather to be regarded because it is not only a matter of instruction but of trial also, showing both what they which are of the Church ought to do, and also what indeed they will do. Therefore no profane person that lightly esteems the Lord Jesus, no idolater that casts his love on other husbands, no swearer or blasphemer that dishonors the great Name of Jesus, none that any way are rebellious against him, none that hate, scorn, scoff, or hurt any of his members, can have any comfort in this advancement of the Church, because they have no part therein, nor right to it.
But great is that comfort which the true Saints may receive therein. For by virtue of this matrimonial bond,
1. Christ is made a yoke-fellow with his Church, and her companion. Under all the burdens which are laid upon her, he puts his shoulder to make it the more easy: indeed, the great burdens of God's wrath, the curse of the law, and sin the cause thereof, has he so taken on him, as he has clean freed his Church from them, because they would else have crushed her down to hell.
2. Christ is as her champion to answer all challenges sent to her, as her advocate to plead and answer all the complaints that shall be made against her, as her surety to discharge all her debts: the Church being covert-baron under Christ, he is as her self, all in all for her, and to her.
3. All his honors, goods, privileges are hers: she has a right to them, and her part in them, she is a co-heir with him (Romans 8:17) a Queen because he a King (Psalm 45:9) and all glorious, as was noted, verse 27.
4. He will assuredly perform all the offices of a husband, as to love her, bear with her, provide for her, with the like. Able he is to do all, for he is omnipotent: willing also he must needs be, because willingly he has taken upon him this place: he has made himself a pattern to other husbands: will he not then do that himself which he requires of others?
If ever any wife might receive comfort in a match, the Church may receive comfort in this match.
The benefit of this match will yet more lively appear by a particular consideration of the three aforementioned properties of this matrimonial bond, the preeminence, firmness, and nearness thereof.
§. 86. Of Christ's leaving his Father and mother for his spouse.
1. The preeminence of the matrimonial bond between Christ and the Church herein appears, that
Christ left his Father and his mother for his spouse the Church. As Christ is God, God is his Father; as man, the Virgin Mary was his mother. Now the leaving of his Father must be taken only by way of resemblance, in that he came from the place of his Father's habitation, to the place where his Spouse was. The Scripture says, that he was in the bosom of his Father (John 1:18): by him, as one brought up with him, his daily delight, rejoicing always before him (Proverbs 8:30): yet descended he into the lowest parts of the earth where his spouse was (Ephesians 4:9). He came out from the Father, and came into the world (John 16:28).
But truly and properly did he prefer his Spouse before his mother. For when he was instructing his Spouse, and his mother came to interrupt him, he said to his mother, who is my mother? and to his Spouse, behold my mother (Mark 3:33-34).
Of the same mind must the Church, and all that are of the Church be to Christ: she must forget her own people, and father's house (Psalm 45:10). Seeing Christ has gone before us, and given us so good an example, what a high point of ingratitude would it be for us, to prefer father, mother, or any other before Christ our husband? Note what he says in this case, He who loves father or mother more than me, is not worthy of me (Matthew 10:37). And again, If any come to me, and hate not his father and mother, he cannot be mine (Luke 14:26). To hate here, is to be so far from preferring father and mother before Christ, as rather than not to love Christ, to hate father and mother. Or, so entirely to love Christ above all, as our love of parents in comparison thereof to be a hatred. Thus Levi said to his father and mother, I have not seen him: for they observed the word, and kept the covenant of Christ (Deuteronomy 33:9).
This then is our duty, that we suffer not any natural affection and dotage on our parents to swallow up that love we owe to Christ, as Pharaoh's ill-favored and lean-fleshed kine eat up the seven well-favored and fat kine (Genesis 41:4). How much less should any love of this world, of the profits, promotions, or pleasures of this world, draw away our hearts from Christ; should we not rather say and do as the Apostles did, Behold, we have forsaken all and followed Christ (Matthew 19:27)?
§. 87. Of the indissoluble union between Christ and the Church.
2. The firmness of that bond whereby Christ and the Church are said to be glued together, is greater and more inviolable than that whereby man and wife are joined together: Death parts man and wife: but death cannot make a diremption between Christ and the Church: so as we may well from this metaphor infer, that Christ and the Church are inseparably knit together. I will betroth you to me forever, says Christ to the Church (Hosea 2:19). The covenant which Christ makes with his Church, is an everlasting covenant. The mountains shall depart, and the hills be removed, before his kindness shall depart from the Church (Isaiah 61:8; 54:10).
The steadfastness and unchangeableness of his will, is the only cause thereof. Whom he loves, he loves to the end (John 13:1). His gifts and calling are without repentance (Romans 11:29). He is not like the hard hearted Jews, who upon every slight occasion would put away their wives. The Lord hates putting away (Malachi 2:16). Though therefore the Church, through her weakness, does depart from him, and play the harlot, yet return again to me, says the Lord (Jeremiah 3:1).
Learn we by this pattern to cleave close to the Lord, which is a duty most due to Christ who cleaves so close to us, and therefore often expressed in the Scripture (Deuteronomy 10:20; 13:4; Acts 11:23).
Three virtues there are which are of special use to this purpose, Faith, Hope, Love.
Faith is the hand whereby we lay fast hold on Christ, and as it were knit him to ourselves, as he by his Spirit knits us to himself. This makes us rest and repose ourselves on him for all needful things: and not to leave him for anything.
Hope is the anchor, which holds us fast against all the storms of Satan, so as they can never drive us out of our harbor, which is the Lord Jesus Christ.
Love is the glue and solder which makes us one with Christ: for it is the property of love to unite those that love one another in one. Jonathan's soul was knit with the soul of David. For why? Jonathan loved him as his own soul. He who loves is well pleased with him whom he loves, and seeks also to please him, that they may mutually delight one in another. Were these three virtues well rooted in us, we would say, who shall separate us from the love of Christ? shall tribulation, or distress, etc. (1 Samuel 18:1; Romans 8:35).
§. 88. Of the equal privilege of all the Saints.
3. Concerning the phrase, whereby the nearness of man and wife is set forth (they two shall be one flesh) it may be demanded how this can be applied to Christ and the Saints, who are more than two?
Answ. Christ by one Spirit knits us all into one body, and so makes all jointly considered together one Spouse. The multitude of Saints does no more imply many wives, than the multitude of members which the natural body of a wife has. This point then teaches us, that (1 Corinthians 12:13)
In the mystical marriage between Christ and the Church, all and every of the Saints have an equal privilege. Some are not concubines, some wives, nor some more loved, or preferred to another, but all one wife. All are one in Christ Jesus (Galatians 3:28).
Neither the Father that gave them all, nor the Son who took them all, saw anything in one more than in another; their mere grace moved them to do what they did. Well may every one apply all the aforementioned privileges to themselves: and not one emulate another.
This affords instruction to the more eminent in the Church, that like proud dames they do not insult over others, as if they were their handmaids: and consolation to the meaner sort, that they may uphold themselves, and possess their souls with patience, and not envy, or grieve at the outward prosperity and privileges of others. In the greatest privilege they are equal to the greatest.
This of the parties coupled to Christ. For these words (they two) show that all the Saints are but one: Christ is the other of the two. The next words (are one flesh) show how near those Saints are to Christ.
§. 89. Of the near union between Christ and the Church.
The main point here to be noted is, that
Christ and the Church are most nearly linked together. What can be nearer, than that two should come into one flesh?
This is somewhat more than to be of Christ's flesh. That shows we are as it were cut out of Christ: this shows that we are again knit to him. That was a preparation to this: this is as the consummation and perfection of all. Many metaphors are used to set forth the near union between Christ and his Church, but this surpasses them all. As here we and Christ are said to be one flesh, so in another place, one spirit. Well therefore might the name and title Christ be given to this Spouse of Christ.
It was noted on a like ground to this, that of all other persons the transgression of a wife against a husband is most heinous. What then are the transgressions of the Church against Christ? As we are much more bound to Christ for the privileges we receive from him as a Head and Husband, and so our Savior having made with us an everlasting covenant of marriage, than for those we received from him as our Creator, Lord and Master: so are the rebellions now committed against him more monstrous. To Adam that broke the first covenant whereby like a rebellious child and servant he sinned against his Father and Master, mercy and pardon was given: but to such as now break the bond of this everlasting covenant, and make a total and final desertion, utterly renouncing this Husband, or by their adultery cause him to give them a bill of divorce, there remains no more sacrifice for sins; but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries. This is to be noted, to make us the more circumspect over our ways, resisting sin in the beginning, and looking diligently lest any man fall from the grace of God; and giving no place at all to the Devil. Satan will most endeavor to dissolve the nearest bonds that God makes. This then being the nearest of all, we ought to be the most careful in preserving it.
§. 90. Of the mystery of the union of Christ and the Church.
Ephesians 5:32. This is a great mystery: but I speak concerning Christ and the Church.
This verse is a conclusion of that excellent digression which the Apostle has made concerning the near union of Christ and the Church.
In it two points are to be noted.
1. A pathetic exclamation (This is a great mystery.)
2. A particular application of the forenamed law (but I speak concerning Christ and the Church.
Here first note that
The union between Christ and the Church is a great mystery.
The Apostle could not have said more of it than to call it a mystery, a great mystery.
A mystery is a divine secret.
A secret it is in two respects.
1. Because it is not known.
2. Because it is unsearchable: the depth of it cannot be fathomed.
It is a divine secret, for two other respects.
1. Because it could not have been opened but by divine revelation.
2. Because when it is opened it cannot be conceived but by the illumination of the Spirit. That Spirit which opens and reveals the mystery, must also open the eyes of our understanding to discern aright of it.
It is further said to be a great mystery.
1. Simply in itself, because the matter thereof is deep, difficult, weighty, and of great moment.
2. Comparatively in relation to other mysteries: no mystery revealed in God's word comparable to it.
Let us not presume to measure it with the line of our own reason. It being a great mystery, it is above our capacity: yet because it is revealed we must believe it, as we do the mysteries of the Trinity, of Christ's eternal generation, of the personal union of his two natures, of the proceeding of the Holy Ghost, with the like; because the word has revealed them, though we cannot fully see the reason of them. Herein lies a main difference between our estate in this world and in the world to come: here we must believe what we know but in part: there we shall perfectly know whatever is to be believed. Preachers can but in part make known this mystery, and hearers can but in part conceive it, let us therefore wait for perfect understanding of it, till all things be perfected in Christ: but in the meantime believe without doubting or wavering, that which is revealed of it.
In our meditation of this mystery, let us conceive no carnal, no earthly thing of it, because it is a mystery: it is altogether spiritual and heavenly. From the natural union of our head and body, and from the matrimonial union of man and wife, we may and ought to take occasion by way of resemblance, to help our understanding in the union of Christ and his Church: for this end are these resemblances used, and by this means may our understanding be much helped, as by the outward elements and rites which are used in the Sacraments: but if because of these comparisons we draw this which is only and wholly spiritual, to any carnal matter, we shall make that to be a thick mist, and dark cloud, which is given for a light.
The dotage of our adversaries is here plainly discovered. They make our union with Christ merely carnal. For they conceive it to consist in a corporeal commingling of Christ's flesh with ours, by our eating his flesh with the teeth of our bodies, and drinking his blood down our throats, and digesting both in our stomachs as our bodily food, that so it may turn into our substance. Thus they show themselves like the dull-headed Capernaites, and like ignorant Nicodemus. There is a great deal of gross absurdity, but no great mystery in that conceit.
§. 91. Of the Pope's usurping to be Spouse of the Church.
The Apostle's application of this mystery to Christ and the Church, discovers two gross errors of the Papists.
One, that they make the Pope a spouse of the Church. With what face can any apply that to the Pope and the Church, which the Apostle so expressly says is meant of Christ and the Church? Indeed, what arrogant presumption is it, to attribute that to mortal sinful man, which is proper to the eternal and holy Son of God? Is not this to confer Christ's prerogatives upon himself, and so make himself plain Antichrist? Who gave the Church to the Pope, or the Pope to the Church? When did she give her consent? (I speak of the true Catholic Church of Christ.) What has he done for her? Or rather what has he not done against her? The distinction of Imperial and ministerial spouse, cannot here serve the turn. As the metaphor of a head, so much less the metaphor of a spouse will admit a ministerial spouse. As he is an adulterer that takes upon him to be a ministerial husband, so is she an adulteress that yields herself to such a one. The Apostle says, I have espoused you to ONE husband.
§. 92. Of the False Sacrament of Marriage.
The other error is, that Marriage is a Sacrament: the main ground of which they have taken from this text, which ground by the Apostle's application of this mystery to Christ and the Church, is as plainly removed, as if the Apostle had purposely ordered his style, to prevent this erroneous collection: as if he had said, that none may mistake this mystery, and apply it to a matrimonial conjunction of man and woman together, know that I mean no such thing: the mystery which I speak of, is concerning Christ and the Church. I marvel how they dare misapply that which is so plainly expressed. Though the Apostle had not so clearly showed his mind and meaning, yet the very thing itself would lead us so to judge of it. For, that which in Christ and the Church is a great mystery, in man and wife is but a small matter. The vulgar Latin translation first led them into this error, for it translates the word mystery, a Sacrament. But a translation is no sufficient ground to prove a doctrine. Besides the word Sacrament used by that Translator, has as large an extent as a mystery: if they should make every thing which he translates Sacrament, a proper Sacrament of the Church, there would be many more Sacraments than the Papists themselves do make.
As for this supposed Sacrament, no Papist could ever show when or where God ordained it to be a Sacrament. In fact, they agree not among themselves about the time, how long it has been a Sacrament. Some of them hold, that ever since the first institution of marriage in Paradise, it has been a Sacrament. But the greater number of Papists hold it to be a Sacrament of the new Testament under the Gospel, because their Tridentine Council has so decreed it. Where we may note how the greater number of them, when two absurdities are questioned, are ready to fall into the worst. Under the Law the nonage of the Church needed, and had more Sacraments than under the Gospel: yet that which was in use as much under the Law as under the Gospel, and had then as much to make it a Sacrament as now, was then none, yet now is one.
As they cannot show where it was ordained for a Sacrament, so neither can they show what is the sacramental sign of it. Some make carnal copulation to be it. But there may be a true marriage, though the parties married never know each other.
Others make the parents' giving to be the sign. But they hold that that is a true marriage, which is done without parents' consent.
Others the Priest's blessing. Yet they hold the marriage of Infidels and Heretics who have no Priests, to be a true marriage.
Others, the consent of the parties themselves. Thus shall a party administer a Sacrament to himself.
Others, other things. Thus they, wanting the light of God's word, one strays in one by-path, another in another, and none of them hit upon the right.
3. A like difference there is about the form of this Sacrament.
4. If other positions delivered by them concerning matrimony be noted, a man would think that they should be far from making it a Sacrament. They prefer virginity before it. Indeed, they account it a kind of pollution. They hold it unlawful for Priests, Monks, Nuns, and such like holy orders (as they esteem them) to marry: so as there is a Sacrament, of which their holy ones may not partake. The order of Priesthood is a Sacrament (in their account) yet that order keeps from marriage, so as one Sacrament fights against another. Indeed, Infidels may be partakers of a Sacrament, and so their holy and precious things shall be denied to their holy ones, and cast to swine. Thus we see a rotten building erected upon a sandy foundation: a false Sacrament established upon a false application of this text. Can it then stand?
§. 93. Of the Sum of Husbands' and Wives' Duties.
Ephesians 5:33 Nevertheless, let every one of you in particular so love his wife, even as himself: and the wife see that she reverence her husband.
The Apostle having made a large digression about the mutual relation between Christ and the Church, whom he propounded as patterns to husbands and wives, he now returns to the main point intended, namely to the duties of husbands and wives: and so much does the first particle imply (Nevertheless) as if he had thus said, Though I have a little digressed into the mystery of the union of Christ and the Church, yet nevertheless do you, O husbands and wives, call to mind that which I principally aimed at, even your duties.
This verse then contains a conclusion of the Apostle's discourse, concerning the duties of husbands and wives.
Two points are especially noted therein. 1. A declaration of their several and distinct duties. 2. A direction to apply their own proper duties each of them to themselves.
Their distinct duties are noted in two words, | Love. | Fear. | |
These two, as they are distinct duties in themselves, so are they also common conditions which must be annexed to all other duties. Love as sugar to sweeten the duties of authority, which pertain to a husband. Fear as salt to season all the duties of subjection which pertain to a wife. The Apostle therefore has set them down as two marks for husbands and wives to aim at in every thing in which they have to deal one with the other.
Of these I will more distinctly speak in the treatises of the particular duties of husbands and wives.
§. 94. Of Applying the Word to Ourselves.
The direction for a particular application of their own proper duties to either of them is here especially to be noted. In this direction two things are to be observed.
1. That every particular person apply to himself that which by a minister is indefinitely delivered to all. Every one of you in particular, says the Apostle: which is as much as if he had thus more largely expressed his mind, I have laid down such general duties as all husbands and wives without exception of any of whatever rank or degree they be are bound to; which though by name I have not severally delivered to every one, one by one, but generally to you all, yet do every one of you apply those things to yourselves in particular.
2. That every one apply his own peculiar duty to himself. Love being peculiar to a husband, to him he says, Let him love his wife: and reverence being peculiar to a wife, to her he says, let the wife see that she reverence her husband.
The direction in every of those several epistles which were sent to the seven churches of Asia, (in these words, He that has an ear, let him hear what the Spirit says to the churches) does teach every member in any of those churches to apply to himself that which was delivered to the whole church (Revelation 2:7): so does a like exhortation which Christ with an exclamation made to the people whom he taught in parables (Luke 8:8): and this declaration of the extent of Christ's counsel, what I say to you, I say to all (Mark 13:37). To this purpose many precepts given to whole churches, and to all sorts of people are set down in the singular number as given to one, as, Awake you that sleep (Ephesians 5:14). You stand by faith: be not you high-minded (Romans 11:20).
The life and power of God's word consists in this particular application thereof to ourselves. This is to mix faith with hearing: faith, I say, whereby we do not only believe the truth of God's word in general, but also believe it to be a truth concerning ourselves in particular: and thus will every precept thereof be a good instruction and direction on to us to guide us in the way of righteousness: every promise therein will be a great encouragement, and consolation to us to uphold us, and to make us hold on: and every judgment threatened therein will be a curb, and bridle to hold us in, and to keep us from those sins against which the judgments are threatened. But otherwise, if we bring not the word home to our own souls, it will be as a word spoken into the air, vanishing away without any profit to us. Nothing makes the word less profitable, than the putting of it off from ourselves to others, thinking that it concerns others more than ourselves.
That we may make the better use of this doctrine, let us observe both what are general duties belonging to all Christians, and apply them as particular to ourselves: and also what duties appertain to such persons as are of our place, calling, and condition, and more especially apply them to ourselves: let all manner of husbands, and all manner of wives of whatever rank or degree they be that shall read the duties hereafter following, know that they are spoken to them in particular. Let kings and queens, lords and ladies, ministers and their wives, rich men and their wives, poor men and their wives, old men and their wives, young men and their wives, all of all sorts take them as spoken to them in particular. It is not honor, wealth, learning, or any other excellency, nor means of place, poverty, want of learning, or any other like thing that can exempt a husband from loving his wife, or a wife from reverencing her husband. He that says every one, excepts not any one. Therefore every one in particular do you so. The like application may be made to all parents and children, masters and servants, concerning their duties.
§. 95. Of every one's looking to his own duty especially.
In the forenamed application an eye must be had rather to the duty which we owe, and ought to be performed by us to others, than to that which is due to us, and others ought to perform to us: for the Apostle says not to the husband, see that your wife reverence you, but see that you love her: so to the wife.
For this purpose the Holy Ghost presses particular duties upon those particular persons who ought to perform them: as subjection on wives: love on husbands: and so in others. This therefore is especially to be considered of you, how you may show yourself blameless. I deny not but that one ought to provoke another, and one to help another in what they can to perform their duty, especially superiors who have charge over others, but the most principal care of every one ought to be for himself, and greatest conscience to be made of performing his own duty.
1. It is more acceptable before God, and more commendable before men to do duty, than to exact duty. As in matters of free charity, so also of binding duty, It is more blessed to give, than to receive (Acts 20:35). In particular it is better for a husband to be a good husband, than to have a good wife: so for a wife. To have others fail in duty to us may be a heavy cross, for us to fail in our duty to others is a fearful curse.
2. Every one is to give an account of his own particular duty. That which the Prophet speaks of father and son, may be applied to husband and wife, and to all other sorts of people (Romans 14:12), If a father does that which is lawful and right, he is just, he shall surely live: if he beget a son that does not so, he shall surely die, his blood shall be upon him. Again, if a father does that which is not good, he shall die in his iniquity: but if his son does that which is lawful and right he shall surely live (Ezekiel 18:5 etc.). The righteousness of the righteous shall be upon himself: and the wickedness of the wicked shall be upon himself. That this shall be so between husband and wife, may be gathered out of these words, Two shall be in one bed, the one shall be taken, the other left (Luke 17:34).
Let this be noted against the common vain apologies which are made for neglect of duty, which is this, Duty is not performed to me, why shall I do duty? When my husband does his duty, I will do mine, says the wife. And I mine, says the husband, when my wife does hers. What if he never does his duty, and so be damned, will you never do yours? This looking for of duty at others' hands, makes us the more careless of our own.
Do you therefore, O husbands, look especially to your own duties — do you love your wives; and you, O wives, look you to yours especially — do you reverence your husbands. For this end, let husbands read those duties most diligently which concern husbands, and wives those which concern wives. Let not the husband say of the wives' duties, "there are good lessons for my wife," and neglect his own; nor the wife say the like of husbands' duties, and not regard her own. This is what makes the subjection of many wives very harsh and irksome to them, because their husbands that urge and press them thereto show little or no love to them at all; and this is what makes many husbands very backward in showing love, because their wives who expect much love show little or no reverence to their husbands. Therefore let every one of you in particular so love his wife, even as himself; and the wife see that she reverence her husband.
Section 96: Of the meaning of the first verse of the sixth chapter.
From those particular duties which concern husbands and wives the Apostle proceeds to lay down such as concern children and parents. As before he laid down wives' duties before husbands', so here he begins with children's (who are inferior to their parents), and that for the same reasons which were rendered before (Section 10).
Besides, children are the fruits of matrimonial conjunction, therefore fittingly placed next to man and wife.
That which concerns children is laid down in the sixth chapter of Ephesians, verses 1, 2, 3, the meaning of which we will distinctly open.
Ephesians 6:1 — Children, obey your parents in the Lord, for this is right.
The first word, "children," is in the original as proper a word as could be used, for according to the notation of it, it signifies such as are begotten and born. Answerable is the other word, "parents," which signifies such as beget and bring forth children. Yet are they not so strictly to be taken as if none but such as begot and brought forth, or such as are begotten and brought forth of them, were meant; for under the title "parents" he includes all such as are in the place of natural parents, as grandfathers and grandmothers, fathers-in-law and mothers-in-law, foster-fathers and foster-mothers, guardians, tutors, and such like governors; and under the title "children" he comprises grandchildren, sons and daughters-in-law, wards, pupils, and such like. For there is an honor and a subjection due by all who are in the place of children to all such as are in the place of parents, though in a different kind, as we shall afterward show. This word "children," which in the original is of the neuter gender, does further include both sexes, males and females, sons and daughters, so that either of them are as carefully to apply the duties here set forth to themselves as if in particular both kinds had been expressed.
He expresses parents in the plural number to show that he means here also both sexes, father and mother, as the law expresses both; and adds this relative particle "your," as by way of restraint to show that every child is not bound to every parent, so by way of extent to show that whatever the estate of parents be — honorable or mean, rich or poor, learned or unlearned, etc. — their own children must not be ashamed of them, but yield all bound duty to them; if they be parents to children, they must be honored by children.
The word "obey," under which all duties of children are comprised, according to the Greek notation signifies with a humble submission to hearken — that is, to attend and give heed to the commandments, reproofs, directions, and exhortations which are given to them, and that with such a reverent respect of the parties who deliver them, as they make themselves conformable thereto.
A duty proper to inferiors, and it implies both reverence and obedience: the verb notes out obedience; the preposition, reverence.
Under this word "obey" the Apostle comprehends all those duties which throughout the Scripture are required of children, as is manifest by his own exemplification thereof in the second verse by the word "honor" which the law uses; so that this word "obey" is to be taken in as large an extent as that word "honor."
Question: Why is obedience put for all the rest?
Answer 1: Because it is the hardest of all the rest, and that which children are most loath to perform — they who willingly yield to this will stick at no duty.
2. Because it is the surest evidence of that honor which a child owes to his parent, and so of performing the fifth commandment.
3. Because children are bound to their parents; the duties which they perform are not of courtesy, but necessity. Their parents have power to command and exact them.
The clause added, "in the Lord," is in effect the same which was used before, "as to the Lord," and it notes forth a limitation, direction, and instigation: a limitation showing that children's obedience to their parents is to be restrained to the obedience which they owe to Christ, and may not go beyond the limits thereof; a direction showing that in obeying their parents they must have an eye to Christ, and so obey them as Christ may approve thereof; an instigation showing that parents bear the image of Christ, and in that respect children must the rather obey their parents.
The last clause of this verse, "for this is right," is an express reason to enforce the forenamed point of obedience, and it is drawn from equity; and it shows that it is a point agreeable to all law — indeed, that in way of recompense it is due; and if children are not obedient to parents they do that which is most unjust: they defraud their parents of their right.
The former phrase, "in the Lord," implying one reason, this plainly notes out another, as the first particle "for" declares.
Section 97: Of the meaning of the second verse.
Ephesians 6:2 — Honor your father and mother (which is the first commandment with promise.)
The very words of the fifth commandment are here alleged by the Apostle as a confirmation of the forenamed reason — that it is just and right to obey parents — because God in the moral law enjoins as much. The law is more general than the Apostle's precept; for the law comprises under it all those duties which all kinds of inferiors owe to their superiors, whether they be in family, church, or commonwealth; but the Apostle's precept is given only to one kind of inferior in the family. Yet the argument is very sound and good from a general to a particular, thus: all inferiors must honor their superiors, therefore children their parents.
By adding the express words of the law the Apostle shows that the subjection which he required of children is no yoke which he of his own head put on their necks: but that which the moral law has put on them: so as this may be noted as a third reason, namely God's express charge in his moral law.
If I should handle this law according to the full extent thereof, I should wander too far from the Apostle's scope. I will therefore open it no further than it may concern the point in hand, namely the duty of children.
Honour comprises here all those duties which children in any respect owe to their parents. It implies both an inward reverent estimation, and also an outward dutiful submission. Indeed it implies also recompense, and maintenance.
Honour in relation to parents, is used for two reasons especially.
1. To show that parents bear God's image: for honour is properly due to God alone: to the creature it is due, only as it stands in God's place, and carries his image.
2. To show, that it is an honour to parents to have dutiful children: even as it is a dishonor to them to have disobedient children.
Both father and mother are expressly mentioned, to take away all pretense from children of neglecting either of them: for through the corruption of nature we are prone to seek after many shifts to exempt us from our bounden duty; and if not in whole, yet in as great a part as we can. Some might think if they honour their father, who is their mother's head, they have done what the law requires: others may think they have done as much, if they honour their mother who is the weaker vessel: but the law expressing father and mother, condemns him that neglects either of them. Yet to show that if opposition should arise between them, and by reason thereof both could not be obeyed together, the father commanding what the mother forbids, the father is to be preferred, (especially if it be not against the Lord) the father is set in the first place.
These words following (which is the first commandment with promise) are fitly included in a parenthesis, because they are not the words of the law, but inserted by the Apostle as a reason to enforce the law, and so make a fourth reason.
Quest. In what respect is this commandment called the first with promise?
Answ. 1. The word here used by the Apostle properly signifies an affirmative precept, as our English word (commandment) does. Now then of the affirmative precepts it is the first with promise.
2. The Scripture often appropriates the law to the second table, as where he says he that loves another has fulfilled the law, and so in other places.
Now this is the first commandment of the second table.
3. It is generally true of all the commandments: for among the ten it is the first with promise.
Obiect. The second commandment has a promise annexed to it.
Answ. 1. That which is annexed to the second commandment, is not expressly a promise, but rather a declaration of God's justice, in taking vengeance of transgressors, and of his mercy in rewarding observers of the law: yet I deny not but that a promise by consequence is implied: but here it is expressed.
2. The promise there implied is only a general promise made to observers of the whole law, and therefore he uses the plural number, commandments: but here is a particular promise made to them that keep this commandment in particular.
2. Quest. Why is it then said the first, when no other commandments with promise follow?
Answ. This particle (first) has not always reference to some other following, but is often simply taken, to show that none was before it: so is the word firstborn used in the law: and so Christ is called the firstborn Son of Mary (Exodus 13:2; Matthew 1:25).
The word promise shows, that this fourth reason includes some benefit redounding to those children themselves that honour their parents: the benefit is expressly mentioned in the next verse, which we will afterwards distinctly consider.
§. 98. Of aiming at our own, in seeking the good of others.
Here in general we may note, that
It is not unlawful to aim at our own good and benefit in doing the duties which God requires at our hands to others: for that which God himself propounds and sets before us, we may seek and aim at. Many like promises there be in Scripture, and many approved prayers grounded on those promises whereby the truth of the doctrine is confirmed to us. Hezekiah makes the good service he had done to God and his Church, a ground to obtain longer life (Isaiah 38:2-3): so others.
For God lays no duty on any man, but therein he aims at the good of him who performs the duty as well as of him to whom the duty is performed. Whereby he would show that his commandments are no strict yokes and heavy burdens, but means of procuring their good who fulfill them.
How highly does this commend the good respect that God bears to all the sons of men: seeking their good in every place wherein he sets them, either of authority, or subjection?
How ought this to stir us up willingly and cheerfully to observe the laws which God commands us, and perform the services he requires of us, seeing thereby we procure our own good?
How fully may this satisfy, and even stop the mouths of all such as are discontent with their places, and mutter against that subjection which God enjoins to them?
What a good direction and resolution may this be to many, who being moved in conscience to seek the good of others, doubt whether therein they may aim at their own good or no? To make this case clear by an instance, which may serve in stead of many. A Minister faithful in his place, and very diligent, and in that respect of a good conscience, but withal of a tender and weak conscience, doubts whether thereby he may seek maintenance to himself, fearing that so he seeks himself, and not simply the edification of God's Church. But by the forenamed doctrine we see that both may be aimed at: for God commands the one, and promises the other. As we have one eye on God's commandment for direction, so we may have another on his promise for encouragement.
Yet because through the corruption of our nature, we are too prone to seek ourselves, some cautions are in this point carefully to be observed.
1. That we seek not our own good by any transgression, for it is promised to obedience.
2. That we do not so wholly seek ourselves and our own good, as we neglect others: for God having joined both together, no man may put them asunder.
3. That we aim at our own good, as a reward following upon the duty which God commands, and so be as willing to do the duty, as desirous of the reward.
4. That our own benefit be not the only, no nor the chief thing we aim at in doing our duty, but rather come as a motive to add an edge, and to sharpen other motives of greater moment. And thus much the order which the Apostle observes in setting down his reasons, notes to us: for the three former have respect to God, and to that good conscience which children ought to carry towards him: the first points at God's image which parents carry (in the Lord:) the second sets forth that right which God has prescribed to children: the third declares God's charge: this fourth only, which is the last, has respect to the profit and benefit of children themselves.
Section 99. Of preferring honesty before profit.
From the forenamed order we may further gather, that equity and good conscience ought more to move us to do our duty than our own profit, and the benefit that thereby redounds to us. If there should come such an opposition between these that they could not both stand together, but that for doing that which is right, and which God has commanded, our prosperity must be hindered and life shortened, we should so stand to that which is right and commanded of God, as prosperity, life and all be let go. To this purpose tend all the exhortations in Scripture, to forsake goods, lands, life, and every thing else for righteousness' sake. So clear is this point, that the Heathen discerned it by the glimpse of that light of nature which they had: for they could say, that that which is honest and right, is to be preferred before that which is commodious and profitable.
There is no comparison between honesty and profit, right and gain. The one is absolutely necessary for attaining to eternal salvation, the other gives but a little quiet and contentment in this world: in fact, if profit be without right, it can give no true contentment or quiet at all.
Unworthy therefore they are of the name of Christians, who so wholly and only aim at their outward profit and prosperity, as they regard not what is right, and what God has commanded. If by obeying God, and doing that which is right they may reap some benefit to themselves they can be content to yield to it: but if not, farewell all right, farewell all God's commandments. Though they think every thing that is profitable, be it right or wrong, to be good, yet God's word accounts nothing good but that which is honest: such therefore can look for no blessing from the Lord.
Section 100. Of the meaning of the third verse.
Ephesians 6:3. That it may be well with you, and you may live long on the earth.
The promise mentioned before in general, is here particularly set down. The first words (that it may be well with you) are not in the Hebrew text where the Law is first recorded, and thereupon not set in that usual form of the Ten Commandments, which is in use among us: but yet in another place where the Law is repeated, they are set down: and the Greek translation, commonly called the Septuagint (which, as is probable, the Church in the Apostles' time used) has expressly noted it in both places. Now this part of the promise (that it may be well with you) is prefixed as an amplification of the other part concerning long life, which is the most principal thing intended, as appears in that it only is mentioned where the Law is first recorded. It shows that the long life which God promises, shall not be a life of woe and misery, (for then were it no blessing, but the longer life lasted, the worse it would be) but a life full of comfort and happiness: therefore Moses sets this former clause in the latter place after long life thus (that your days may be prolonged, and that it may go well with you) to show that the well-being here spoken of, is an amplification of the benefit of long life.
Whereas the Apostle sets down the place where the benefit of this promise is to be enjoyed in a most large phrase, thus (on earth) the Law brings it to a more narrow compass thus (in the land which the Lord your God gives you) meaning the land of Canaan which was given of God as a peculiar inheritance to the Jews: so that the promise (as the Law sets it down in peculiar to the Jews) implies long life, and prosperity in their own inheritance: for long life to the Jews was counted no life out of their own country. But the Apostle writing to all nations, leaves out that description of Canaan, and retains only the general substance in this word (on earth) which he sets down to show that even outward prosperity, and a long life in this world is here promised.
Section 101. Of prosperity: how far it may be a blessing.
For further clearing of this text, and for better application thereof, I will resolve various questions arising out of it, and gather such profitable instructions as it affords.
The promise consists of two branches.
The first branch (that it may be well with you) is very ample and large: all good things, all manner of blessings whatever, spiritual and temporal, belonging to soul and body, concerning this life, and the life to come, make to a man's well-being. From this may first be asked;
1. Question. What may be the extent of this phrase in this place?
Answer. It may generally be extended to all manner of good things. For godliness has promise of the life that now is and of that that is to come. But, as I take it, temporal prosperity is here principally intended: and that for these reasons.
1. It is joined with long life, which is a temporal blessing.
2. The last word (on earth) may be referred to this branch of well-being, as well as to the other of long life.
3. In the Law (from where this clause is taken) it is expressly set down, thus, that it may go well with you in the land, etc.
2. Question. Is then outward temporal prosperity (as honor, health, peace, liberty, goods, etc.) a token of God's love and favor?
Answer. Indeed: in itself it is a blessing, and fruit of God's love: as appears by these reasons.
1. As at first it was made and ordained of God, it is a good thing.
2. It tends to man's good, if it be rightly used.
3. It was bestowed on man before he had offended.
4. It is promised of God as a reward to them that fear him and keep his commandments.
5. The saints have prayed for it, and have been thankful for it.
6. The contrary was first inflicted as a punishment of sin, and is often threatened as a token of God's wrath, and so has also been inflicted on transgressors.
§. 102. Of prosperity bestowed on the wicked, how it proves a curse.
3. Question: Why then is it bestowed upon the wicked, even such as are haters of God, and are hated of him? And why are God's friends, such as are loved of him, and love him again, deprived thereof? This sore scruple made David stumble, and moved other Prophets to complain. But the answer is ready.
Answer: Outward prosperity is of that nature, as it may turn to the good or hurt of him that enjoys it. And herein is God's admirable and unsearchable wisdom seen, in that he is able to turn blessings into curses, and curses into blessings. He can work by contraries.
4. Question: How is prosperity a curse to the wicked?
Answer: By mere consequence, through their abuse of it. God gives it to them to show the riches of his mercy: and that all may taste thereof, he does good to the evil and the good. Besides, he thus tries if by any means they may be brought to repentance: which gift because they have not, their prosperity proves to be a means to make them the more inexcusable, and the more to increase their just condemnation. For the more God's blessings abound towards them, the more they abuse them, adding to all their other sins, that most odious sin of ingratitude, which makes up the heap of all. And in these respects I may say of the prosperity of the wicked, as the Prophet of their King, God gives it in his anger, and takes it away in his wrath. For by their abuse thereof, it proves Satan's bait to allure them, his snare to catch them, and his hook to drown them in perdition and destruction. In a word therefore, the wicked are fed in a fair pasture like oxen appointed to the slaughter: they are exalted on high, as on a ladder or scaffold, like thieves and traitors, to be brought down with shame and destruction, as Pharaoh's Baker was lifted up.
§. 103. How both having, and wanting prosperity is a blessing to the saints.
5. Question: How is the enjoying, or wanting of prosperity a blessing to the righteous?
Answer: God in wisdom knowing what is best for them accordingly deals with them, he bestows prosperity on them so far as he sees it will turn to their good: and denies it to them so far as he sees it will turn to their hurt. Whenever therefore God bestows any temporal blessing on his saints, it is a token of his favor: and whenever he denies any, the very denial is also a fruit of his favor. Herein is it verified that all things work together for good to them that love God, so as, if they abound, it shall go well with them: if they want, it shall go well with them: if they be in high place, it shall go well with them: if in mean place, it shall go well with them: if they be at liberty, if in prison: if they be in health, if sick: in whatever estate, it shall go well with them.
6. Question: How is it then that saints are often brought to such extremities that they are forced to complain that it is very ill with them?
Answer: There is flesh and blood in them, by reason of the weakness whereof they are forced to complain: but the present apprehension of weak flesh, is not sufficient to impeach the truth of God's promise: they consider not in their present extremity what is God's mind, what his manner of dealing with them, how needful it is that so they should be dealt withal, what end and issue the Lord will give: in truth it is better with them than they know. Some weighty reasons there be which move God to bring them to that extremity wherein they are, and those respecting his own glory, or the edification of others, or their own good, as curing some dangerous disease, manifesting the grace of God bestowed upon them, drawing them nearer to God, making them long the more for heaven, with the like.
§. 104. Of long-life: how far forth it is a blessing.
Concerning the second branch of God's promise (long-life) other questions are to be resolved.
1. Question: Is long-life a blessing?
Answer: Indeed, else would not God here and in other places have promised it as a reward, nor have bestowed it on his saints.
The reasons to prove it to be a blessing may be drawn to three heads: 1. God's glory. 2. the good of the church where they live. 3. their own good.
1. God's glory is much advanced by the long life of the saints: for the longer they live the more they do themselves observe God's wonderful works, and the more they do make them known and declare them to others. But in the grave all is forgotten.
2. God's church is greatly edified thereby: in which respect the Apostle says, to abide in the flesh is more needful for you: in the saints that is true which Elihu says should be, namely that days speak, and multitude of years teach wisdom. The longer the saints live, the more good they do: but after death they do none: when the night comes no man can work: upon which ground the Apostle exhorts to do good while we have time.
3. The saints by living long purchase to themselves great honor, and dignity among God's people, and a strong steadfast confidence in God. Men regard a good old servant: much more will God. Two strong props have old saints to establish them, and make them bold: one is a remembrance of God's former favors, whereby their hope of eternal life is made more sure to them: another is a kind of present expectation of the accomplishment of God's promises which they have long waited for.
By this it appears that this particular promise is no light matter, of small moment: but a strong motive to stir up children to obedience.
§. 105. Of long life proving a curse to the wicked.
2. Question.
Why then is long life given to many wicked ones? And why are many saints cut off?
Answer: Long life is of the same kind that prosperity is: it may be turned to a curse, as well as prove a blessing.
The wicked by living long on earth make their sins grow to the full (as is implied of the Amorite) they make their name to stink the more on earth, as a carrion the longer it remains above ground the more it stinks: and they cause the greater torment in hell to be inflicted upon them: for as sin is increased, so shall that torment be increased.
The righteous have their days shortened for their good, when they are shortened, and that in these, and such like respects: 1. That they may be taken from the evil to come. 2. That they might be made an example to others. 3. That by a temporal death eternal condemnation might be avoided. 4. That their chief and greatest reward might be hastened.
§. 106. Of limiting the promises of temporal blessings.
Thus we see there may be just cause to alter, as the former branch of this promise, prosperity, so the latter branch of it, long-life, and yet no wrong thereby redound to the righteous, nor benefit to the wicked.
3. Quest.
Is not the truth of the promise impeached thereby?
Answ. Not at all. For first all promises of temporal blessings are limited with such a condition as this, if the performance of it may stand with God's honor, and the good of the party to whom it is made. 2. God does never simply deprive his saints of that which is promised, but only in stead of it gives a better: as in taking away wealth, he gives the more store of grace: in restraining liberty of body, he gives freedom of conscience: with affliction he gives patience: by taking away this temporal life, he gives eternal life. God herein deals, as if one who having promised so much iron, should in stead thereof give as much silver: or for silver give gold: and so for one pound give the worth of hundreds or thousands.
§. 107. Of appropriating prosperity and long-life to the obedience which children yield to their parents.
4. Quest. Why is long-life and prosperity appropriated to this kind of righteousness?
Answ. It is not so appropriated to this, as if it appertained to no other: for it is elsewhere in general promised to the observers of the whole law, and to other particular branches thereof beside this: yet in these and such like particular respects is it applied to the obedience of children.
1. Because obedience to parents is one of the surest evidences of our conformity to the whole law: in that thereby we show our respect of God's image, and lay a good foundation for the performing of all duty to man.
2. Because a child's performing of his duty to his parents is under God an especial means that they do well, and live long (for as rebellious children make their parents with grief to come the sooner to their graves, so dutiful children make them to continue the longer in prosperity) the Lord in recompense promises to such a child prosperity and long life.
3. Because parents are an especial means to procure the welfare and long life of their children, partly by their provident care, as Naomi said to Ruth, shall I not seek rest for you, that it may be well with you? and partly by their earnest prayer: for the faithful prayer of parents is of great force with God for dutiful children: from where has risen the custom of children asking their parents' blessing, and of parents blessing their children. In this respect the law thus sets forth the blessing of the fifth commandment, they shall prolong your days.
4. Because disobedience to parents brings much mischief on children's heads, and often shortens their days, and that many ways.
1. In that parents are often provoked by their children's disobedience to disinherit them, at least to allow them the less portion, so as hereby it goes not so well with them: indeed some are provoked to bring their rebellious children to the magistrate, who by God's law was to cut them off, so as thereby their life is shortened.
2. In that parents are provoked to complain to God of their children's disobedience, and God thereby moved both to lay heavy judgments upon such children in their lifetime, and also to shorten their days: for parents' complaint does make a loud cry in God's ears. It is said that God by cutting off Abimelech with an untimely death rendered the wickedness which he did to his father.
3. In that, when parents are too indulgent over their children, God does punish the sin both of parent and child, by shortening the child's days. Instance the examples of Hophni and Phinehas, Absalom, and Adonijah.
4. In that disobedience to parents, is a sin that seldom goes alone: for an undutiful child is commonly a very lewd person many other ways. Considering the proneness of our nature to all sin, it cannot be avoided but that they who in the beginning shake off the yoke of government, should run headlong into all riot, looseness, and licentiousness: thus then sin being added to sin, it must needs bring mischief upon mischief, till at length life be cut off.
Therefore in that these mischiefs are avoided by performing due obedience to parents, it may well be said that it shall be well with obedient children, and they shall live long.
§. 108. Of God's ordering his favors so as they may appear to be true blessings.
The particular branches of God's promise having been distinctly opened, we will consider them jointly together, for they do exceedingly amplify one another: prosperity sweetens long life and makes it acceptable: otherwise to live long, namely in misery and wretchedness, is very irksome and grievous. Again, long life added to prosperity makes it so much the greater blessing. For a good thing the longer it continues the better it is. If prosperity were but as a flower, soon gone, the very thought of the vanity thereof would much diminish the joy and comfort of it. But both of them joined together, do show that this is no small blessing which is promised.
From the connection of them both together, I observe that
God so orders his favors as they appear to be true blessings, tending indeed to the good of those upon whom he bestows them. Thus when God gave Abraham a son, he established his covenant with him, that this gift might be a true blessing.
The like I might instance in all the children of promise, as Samson, Solomon, John the Baptist, etc. So in other favors. When God added fifteen years to Hezekiah's life, he also promised him deliverance from his enemies, and peace, and truth all his days: And when God gave David a kingdom, he gave him great victories and long life, and established his kingdom to his posterity: so also dealt he with Solomon. But not to insist on any more particulars, excellently is this doctrine confirmed in Psalm 28.
Thus God will show that in love he bestows even the temporal blessings which he gives to his saints, that accordingly they may esteem them, and that their hearts may be the more enlarged both to admire his goodness, and to be thankful for the same.
This use we must make of those things which the Lord is pleased to bestow upon us, as of long life, good health, honor, peace, plenty, liberty, and all prosperity: we must receive and use them as God bestows them, namely as tokens of his favor: and thereby be the more stirred up to perform the duties he requires of us, and not abuse them to his dishonor and our own hurt: but rather so as he may have honor, and we profit thereby.
§. 109. Of God's high account of dutiful children.
More particularly by this promise we may learn what high esteem, and great account God makes of dutiful children, and of that obedience which they perform to their parents: which ought so much the more to provoke children to all obedience, if at least they have any care of God's favor, and of the tokens of his love. Oh consider this all you that have parents to honor: consider how careful, how earnest God is every way by all means to draw you to obedience: he contents not himself to urge the equity of the point, the place of your parent, the charge that himself has given, but most presses your own profit: and that not only in hope for the time to come, but even in present fruition for this life: and that because we through our childishness are most affected with things sensible and present: dealing with us as a tender father who provides not only a good calling, and a fair inheritance for his child, but gives him also plums, pears, and such things as for the present he is delighted with, the more to allure him.
§. 110. Of children's doing good to themselves by honoring their parents.
Children may further learn out of this promise, that in performing their duty they do good not only to their parents, but also to themselves: they procure their own welfare and long life. What egregious fools then are disobedient children: they regard neither God, their parents, nor themselves, but deprive themselves of their eternal happiness, hinder their welfare, and shorten their days. Fitly hereupon I may apply to undutiful children these words of the Psalmist, Mark the obedient child, for the end of him is peace: but the rebellious shall be destroyed: he shall be cut off (Psalm 37:37-38): and these of the wise man, I know that it shall be well with the dutiful child, but it shall not be well with the disobedient, he shall not prolong his days (Ecclesiastes 8:12-13): and these of the Prophet, Say you to the obedient child, it shall be well with him, he shall eat the fruit of his doings, but woe to the transgressor, it shall be ill with him (Isaiah 3:10-11).
§. 111. Of parents doing good to their children by keeping them under obedience.
Out of this promise parents may learn how to do good for their children, how to provide for their welfare, and long to preserve their life on earth (a thing to which most parents are naturally given, and of which they are much desirous) namely by teaching children their duty, by keeping them under obedience: thus have they God's promise to assure them, that it shall go well with their children, and that they shall live long. When parents are upon their death-beds they may rest more securely upon this promise than upon great store of treasure laid up for them, and great revenues reserved for them. Many parents neglect themselves: they moil and toil, they carke and care, they pinch and spare, to leave their children store of wealth, thinking thereby to do good to their children, when as with it they too much coddle their children, give the reins to them, and care not how little duty they perform. God's curse will lie upon all the store that is laid up for such children, as a fire to consume it all. Does not daily experience verify the truth of this? The judgments which are laid on some such children, do evidently manifest God's just indignation against all. Let not rich men therefore think they have left their children well enough if they leave them a large portion, but rather if they have observed them to be obedient children: and if poor men's children be such, let them not fear but that it shall go well with them.
It is said, that a good trade is better than house and land, but by virtue of this promise we may say that obedience in a child is better than trade and all: this is the trade of a child's way which parents should teach children. Therefore as parents are desirous of their children's good, so they ought to be wise in procuring it, which is by teaching them this trade of obedience: and so they shall bring much comfort to themselves while they live, and good to their children after them.
§. 112. Of the perpetuity of the substance of such things as in their circumstances respecting the Jews are vanished.
In laying down this particular promise, the Apostle in place of the limitation thereof to the Jews in these words (in the land which the Lord your God shall give you) puts a general word, which extends it to all nations, namely this (in the earth) from where I gather that
The substance of these things which in some circumstances were, after a peculiar manner, restrained to the Jews, remains in force to all Christians. The substance of this promise was, that it should go well with obedient children, while here on earth they lived, and in this welfare they should long live. The circumstance was, that in Canaan they should enjoy that blessing. Though Christians live not in Canaan, which is the circumstance, yet well it shall go with them, and long they shall live, which is the substance. Thus though the circumstance of God's covenant with Abraham (which was circumcision) be abolished, yet the substance (which is, to be our God, and the God of our seed) remains. This might further be exemplified in many hundred instances: for the substance of all the Jewish sacrifices, and Sacraments, both ordinary, and extraordinary, of their Sabbaths, of their fasts, of their feasts, and the like, remain, though the circumstances, as shadows, be vanished away. Hence is it, that many promises made to them, are applied by the Apostles to Christians, as this, I will not fail you, nor forsake you (Hebrews 13:5): and in general it is said, The promise to you and to your children, and to all that are afar off (Acts 2:39).
Hereby we may learn what use to make of the Old Testament, even of those promises and privileges which in some particular respects were appropriated to the Jews: namely, by observing the substance, and distinguishing it from the circumstance; thus shall we find that to be true which the Apostle speaks of all the things which were written before, namely, that they were written for our learning (Romans 15:4). In this respect the same Apostle says of the things recorded of Abraham, they were not written for his sake alone (Romans 4:23): and again of the things recorded of the Israelites, they are written for our admonition (1 Corinthians 10:11). By this we may learn how to apply the preface to the ten Commandments, which mentions the deliverance of Israel out of the bondage of Egypt.
Pray therefore for the spirit of illumination to discern between substance and circumstance, in reading the Old Testament especially.
§. 113. Of the determined period of man's life.
Having declared such orthodox points as this text affords, I will further note out two heretical positions, which our adversaries from there raise. One is of those, that to the dishonor of him whom God raised up to be a worthy instrument in dispelling the mist of Popery, which had much darkened the light of the Gospel, call themselves Lutherans: the other of Papists.
The former is this, God has not determined the set period of man's days, but it is in man's power to lengthen or shorten them: for if it were otherwise, say they, this and such like promises of long life were to no purpose, nor yet the contrary threats of shortening man's days.
For full answer to this, I will first show, that the position itself is directly contrary to the current of Scripture, and then discover the unsoundness of their consequence.
Touching the determined period of man's days, thus speaks the Scripture: Is there not an appointed time to man on earth? Are not his days also as the days of a hireling? Note with what emphasis the point is set forth; even so, as if it were a point so clear, as none could doubt of it. Note also two metaphors here used, which do much clear the point: one taken from soldiers, the other from hired servants. That of soldiers is implied in the meaning of the original word translated appointed time, but properly signifies him that has his time appointed for warfare, or the time itself so appointed: the other expressed. Now we know that these times are appointed to an hour: so is the time of man's life. In this respect Job says again, all the days of my appointed time will I wait, etc., where he uses the same word that before in the same sense. To this purpose are these, and such like phrases frequently used in Scripture, determined days, number of days, hour, etc. Did not the Prophet expressly declare to Hezekiah that he should live just 15 years after his sickness? He could not have told it, if the Lord had not before set that period. Christ says, our hairs are numbered, are not much more our days? Again he says, who can add one cubit to his stature? Can then any add to his days? So evident is this point, that the heathen noted it.
Touching their consequence (if a man's time be determined all the promises of long life are to no purpose) I answer, that God who has set down the just time and period of man's life, has also set down the means of attaining to that period. Now the time he has kept secret to himself, the means he has revealed to us. In regard of us therefore who know not the time appointed of the Lord, it may be said that by using such and such means we prolong our days, or by doing such and such things we shorten them. Now because these means only show them to be long, or short, God's decree remains firm and stable, and is not altered thereby: yet this work of lengthening or shortening is attributed to us, because we do what lies in us thereto, and that freely without any compulsion. For God's decree though it causes a necessity in the event, yet it imposes no constraint on the will of man, but leaves it as free (in regard of the manner of working) as if there were no decree at all. And herein God's admirable wisdom is manifested, that notwithstanding his determined purpose of matters, man has no ground of excuse to say he was forced to this or that.
The knowledge of this determined period of man's life is of great use: for it teaches us,
1. Wholly to submit ourselves to God: and to be prepared either soon to depart out of this world, or long to live in it, as God shall dispose of our time: nor desiring longer to live than God has appointed: nor grieving to live so long as he has appointed.
2. Not to fear the threats of any man, thereby to be drawn from God.
3. To do God's work while we have time, etc.
§. 114. Of reward promised to obedience, that it implies no merit.
The other heresy which Papists gather from this text, is this, Man's obedience is meritorious.
Answer. The reward here promised is no matter of wages and due desert, but of mere grace and favor.
Of this error I have elsewhere more largely spoken.
§. 115. Of the connection of parents' duty with children's.
Ephesians 6:4. And you fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
The Apostle having urged children to perform their duties to their parents, he turns his speech to parents, saying, AND you fathers, etc. That copulative particle AND, joining an exhortation to parents, for performing their duties to the aforementioned exhortation made to children, gives us to understand, that
Parents are as well bound to duty as children. Their duties indeed be different, yet (notwithstanding their superiority and authority over their children) they are bound to duty. All the directions and exhortations throughout the Scripture given to parents, concerning their duty, and all the threats denounced, and judgments executed on parents for neglect of their duty, are pregnant proofs of this point.
Though parents be over their children, and by them cannot be commanded, yet they are under God: and he it is who has enjoined them their duty: so as they are bound to it, as they will answer it to their Father in heaven.
The authority which parents have, is not so much for their own advancement, as for the better governing of their children, which being so, their very government is a duty.
Object. In the moral law the duty of children only is expressed.
Answer: Parents' duty (as many other duties) is by just and necessary consequence implied, which is equivalent, and as much binds, as if it were expressed. It is thus implied. They who have honor, must carry themselves worthy of honor. Now the way to carry themselves worthy of honor, is to be careful in doing duty to them that honor them. This is so equal, as it needed not to be expressed.
Therefore let ministers follow this pattern of the Apostle, and carry an even hand towards all of all sorts: let them not be partial in laying all the burden of duty on children's necks, and none on parents: holding in children very strictly, but leaving parents to their own will. Parents are flesh and blood as well as children, and as prone to transgress in their place, as children in theirs. Indeed, ministers ought of the two to be more earnest in urging parents to perform their duty, because they are under no such power and authority as children are. Fear of parents' authority keeps children much in awe. There is no such thing to keep parents in awe. They will be more ready therefore to take the greater liberty, if by fear of God, and by a good conscience, they be not kept in compass.
Now you (O parents) as you look for honor, carry yourselves worthy of honor: as you look for duty from your children, perform duty to them. Know that another day, even you shall be called to an account before the highest judge: your authority will then be no pretext to excuse, but an evidence to aggravate your fault. For you being older in years, and more eminent in place, of more experience, and having a charge over your children, ought to be a light to show them the way, an example to allure them, that they seeing you careful and conscientious in performing your duty, may be the more provoked to perform theirs, or at least made ashamed of their neglect of duty. But if you be careless of your duty, how can you expect duty at their hands? Or rather, if by your ill example they have been made negligent, their blood shall be required at your hands.
Section 116: Of the extent of these words, Fathers, Children.
Though the word (Fathers) be here used, which properly sets forth natural parents, and of natural parents the male kind, yet (as in many other places) it is to be taken in a larger extent: even in as large as this word (children) was before, that so there may be a just and equal relation between children and parents: therefore both sexes of natural parents are included under it, even mother as well as father, and they also who are in place of parents, whether by marriage as all sorts of fathers and mothers in law, or by appointment, as all they who of right have the custody and charge of children, as guardians, tutors, and other like governors: and so it is every way corresponding to the word (parents) used in the first verse: and the word (children) is also here to be taken in the same extent, as it was there.
Section 117: Of parents provoking children.
The next phrase (provoke to wrath) is the exposition of one Greek word, which being a compound word, cannot by one English word be fully expressed: the best and nearest that I can think of is (exasperate.) The word signifies an extremity in the use of authority: even too much austerity and severity, whereby children are provoked to wrath: which because it is a fault, it is here expressly forbidden (provoke not, etc.) In this word there is a trope: the effect is put for the cause: the Apostle's meaning is, that parents should take such heed of their carriage toward their children, as they give them no occasion to be stirred up to wrath. Under this word then are forbidden all such things, as may kindle wrath in children, as too much austerity in carriage, sourness in countenance, threatening and reviling in words, too hard handling, too severe correction, too much restraint of liberty, too small allowance of things needful, with the like. Parents being flesh and blood are subject in this kind to abuse their authority: indeed, even they who fall into the other extreme of too much indulgence and coddling of their children, are very prone to fall also into this extreme: as many who for the most part too much suffer their children without due restraint and correction to run into all riot, will sometimes on a sudden, like lions, fly upon them, and after their own pleasure correct them, and so exceedingly provoke their children (Hebrews 12:10). Such as are most coddling, are most prone to provoke to wrath: for, 1. Such least know how to keep a mean: one will sooner leap out of one extreme into another, then go from an extreme to the mean. 2. The children of such are soonest provoked.
Question: Is it a thing lawful and justifiable in children to be provoked to wrath by their parents?
Answer: No. This prohibition intends no such thing: the Apostle has here to do with parents: and instructs them how to prevent such mischiefs as their children through their weakness may fall into. So as here only he shows what is unlawful for parents, not what is lawful for children. Hence then by the way I observe that (See Treatise 5, sections 31, 41).
Parents must be so watchful over their carriage, as thereby they make not their children to sin.
If they do, they make their own sin the more heinous, and also they pull down upon their own heads a far more heavy vengeance, even the vengeance of their own sin, and the vengeance of their child's sin. For every parent is made a watchman over his child. If a watchman does not what he can to hinder the sin of such as are under his charge, he pulls their blood on his own neck (Ezekiel 3:18). What do they then that being watchmen, minister occasion of sin to them that are under their charge?
Section 118: Of parents seeking the good of their children.
That parents by avoiding the rock of provoking, fall not into the gulf of coddling, the Apostle adds a BUT, which is as a stop to them, and teaches them that
It is not sufficient for parents to prevent such mischiefs as children may fall into, but they must also seek their good. All the precepts in Scripture charging parents to seek their children's good, prove the point. Herein lies a main difference between the affection which parents and strangers ought to bear toward children, and the duty which one and the other owe to them. Mere strangers ought not to provoke them: but parents ought moreover every way to seek their good.
The main good which parents ought especially to seek after in the behalf of their children, is noted out in these words: Bring them up in the nurture and admonition of the Lord.
The word translated (bring up) properly signifies to feed or nourish with all needful things; it is the same that is used before in chapter 5 and verse 29, and there translated nourishes. Not unfitly might the proper signification of the word be here kept, as the best Latin translations, the French, and others have kept.
This word joined with the others that follow, may seem at first sight to be here placed only to make up the sense, as if he had thus said, nurture your child in the ways of God. But if the scope of the Apostle, and signification of the word be well weighed, we shall find that it further implies a general duty, which nature itself teaches parents, even this, that
Parents ought to provide all needful things for their children: even such things as tend to the nourishing of their bodies, and preserving of their health and life: for this phrase (to translate it word for word) nourish them in discipline, or in instruction, is a concise speech, implying as much as if he had said, nourish and nurture them, or feed and instruct them. But the Apostle has thus nearly and concisely joined them together, to show that nurture and instruction is as needful and profitable, as food and apparel.
Section 119: Of parents nurturing their children.
The word translated nurture, signifies as well correction as instruction: as (Hebrews 12:7) If you endure chastening: and (2 Timothy 3:16) The Scripture is profitable for instruction in righteousness. Both senses will here stand, and our English word (as well as the Greek) will bear both: for to nurture children, is as well to correct them, as to instruct them. Very fitly is this advice in this large acceptation inferred upon the former prohibition: for lest parents should thereupon take occasion to lay the reins upon their children's necks, and let them run wherever they please, the Apostle hereby teaches, that
Parents, as they may not be too austere, so neither too remiss. They must not provoke their children to wrath, yet they must keep them under discipline. The word translated nurture, according to the Greek notation thereof does further set forth the mean between the two forenamed extremes: for it notes out such a discipline as befits a lad, or a young child: so as the thing itself, discipline, by instruction and correction keeps from one extreme of remissness: the kind or manner of discipline being such as befits a child, keeps from the other extreme of rigor and cruelty. Extremes on either side are dangerous and pernicious, and that to parent and child. For remissness will make children careless of all duty to God and parent: rigor will make them desperate. But virtue and safety consists in the mean between both.
Section 120: Of parents fixing precepts in their children's minds.
This word (admonition) according to the notation thereof, has a particular relation to the mind, and points out an informing and instructing of it. It is taken either for the action of admonishing, (as (Titus 3:10) reject a heretic after the first and second admonition) or for the thing admonished, in which latter sense most do here take it: yet would I not have the former clean excluded, for according to the full meaning of the word, I take thus much to be intended.
As parents deliver good precepts and principles to their children, so they must be careful, by forcible and frequent admonitions, to fix and settle them in the mind of their children. The Law expresses as much by another metaphor which it uses, in a direction which it gives to parents, saying, you shall whet or sharpen God's laws upon your children, that is, you shall teach them diligently to them.
The more pains is taken in this kind, the less labor will be lost. That which at first is little heeded, by much urging and pressing will forever be held, as a nail that at one blow scarce enters, with many blows is knocked up to the head.
Section 121: Of adding information to discipline.
The addition of this word admonition to nurture, is not (as some take it) a mere explication of the same point, but also a declaration of a further duty, which is this:
As parents by discipline keep their children under, so by information they must direct them in the right way. Solomon does both deliver the point, and also add a good reason to enforce it: for says he, Train up a child in the way that he should go; there is the duty: and when he is old, he will not depart from it; there is the reason. Keeping a child under by good discipline, may make him dutiful while the father is over him: but well informing his understanding and judgment, is a means to uphold him in the right way so long as he lives.
Section 122: Of parents teaching their children the fear of God.
The last word (of the Lord) intimates the best duty that a parent can do for his child. Admonition of the Lord, declares such principles as a parent has received from the Lord, and learned out of God's word: such as may teach a child to fear the Lord, such as tend to true piety and religion: from where further I observe, that
Parents must especially teach their children their duty to God. Come children (says the Psalmist) hearken to me, I will teach you the fear of the Lord. Of this particular more largely hereafter.
Section 123: Of the subjection which believing servants owe.
Because there is yet another order in the family besides those which have been noted before, namely the order of masters and servants, the Apostle prescribes also to them their duty.
As he began with wives and children, in the two former orders, so here he begins with servants who are the inferiors, for the same reasons before rendered.
The Apostle is somewhat copious in laying forth the duties of servants, and in urging them to perform their duty; and that for two especial reasons: one in respect of those, whose masters were infidels: another in respect of those, whose masters were saints.
1. Many servants there were in those days wherein the Gospel was first preached to the Gentiles, that by the preaching thereof were converted, whose masters embraced not the Gospel: whereupon those servants began to conceive that they being Christians, ought not to be subject to their masters that were infidels.
2. Other servants there were whose masters believed the Gospel as well as they: now because the Gospel taught, that there is neither bond nor free, but all are one in Christ Jesus: they thought that they ought not to be subject to their master who was their brother in Christ.
These two preposterous and presumptuous conceits does the Apostle intimate, and expressly meet with in another place. And because they had taken too deep rooting in the minds of many servants, the Apostle here in this place labors the more earnestly to root them out, and that by a thorough pressing upon their conscience that subjection wherein they are bound to their masters, as masters, whatever their disposition were. Hereof more afterwards.
Here by the way, note three points. 1. The Gospel does not free inferiors from that subjection to men to which by the moral law they are bound. 2. Men are ready to turn the grace of God into liberty. 3. As errors begin to sprout up in the Church, ministers must be careful to root them out.
Section 124. Of the meaning of the fifth verse.
Ephesians 6:5. Servants be obedient to them that are your masters according to the flesh, with fear and trembling in singleness of your heart, as to Christ.
This title (Servants) is a general title, which may be applied to all such as by any outward civil bond, or right, owe their service to another: of what sex soever the persons themselves be: or of what kind soever their servitude is: whether more servile or liberal.
Servile, as being born servants, or sold for servants, or taken in war, or ransomed; for of old they were called servants, who being taken in war, were saved from death.
Liberal, as being by voluntary contract made servants, whether at will, as some serving-men, journey men, and laborers; or for a certain term of years, as apprentices, clerks, and such like. Therefore whatever the birth, parentage, estate, or former condition of any have been; being
Servants they must be subject, and do the duty of servants: the Apostle's indefinite title (servants) admits no exception of any.
The other title (Masters) has as large an extent comprising under it both sexes, masters and mistresses: and of these all sorts, great and mean, rich and poor, strong and weak, faithful and infidels, true professors and profane; superstitious, idolatrous, heretical persons, or the like: so as
No condition or disposition of the master exempts a servant from performing duty to him.
Among other degrees and differences, most especially let it be noted that both sexes, mistresses as well as masters, are here meant, that so the duties which are enjoined to be performed to masters may answerably be performed to mistresses (so far as they are common to both) and that both by maidservants, and also by men-servants that are under mistresses. In families mistresses are as ordinary as masters, and therefore I thought good to give a special note of this.
Under this word (obey) are comprised all those duties which servants owe to their masters: it is the same word that was before used in the first verse: and it has as large an extent here being applied to servants, as it had there being applied to children: it shows that
The rule of servants (as servants) is the will of their master.
This clause (according to the flesh) is by some referred to the action of obedience, as if it were added by the Apostle to show what kind of obedience servants owe to their masters, namely a civil, corporal obedience in temporal things, opposed to that spiritual obedience which is due to God alone.
Answer: Though distinction may be made between that service which is due to God, and that which is due to man, yet this application of this phrase in this place may give occasion to servants to think that if they perform outward service to their masters all is well, they owe no inward fear, or honor, which is an error that the Apostle does here mainly oppose against.
But because this clause (according to the flesh) is immediately joined to Masters, I refer it to the persons to whom obedience is to be given, and so take it as a description of them, as if he had said, to fleshly or bodily masters.
The Apostle thus describes masters for these reasons.
1. For distinction: to show he means such masters as are of the same mold that servants are: so distinguishing them from God who is a spirit: thus does the Apostle distinguish between fathers of our flesh, and father of spirits (Hebrews 12:9).
2. For prevention: lest servants might say, our masters are flesh and blood as we are, why then should we be subject to them? To meet with that conceit, the Apostle expressly says that obedience is due to masters after the flesh.
3. For mitigation of their servitude: for their masters being flesh, they have no power but over the bodies of their servants: their spirits are free from them: in which respect the Apostle calls Christian servants the Lord's freemen (1 Corinthians 7:22).
4. For consolation against their present condition, which is but for a time, because their masters are flesh: whatever is according to the flesh is of no long continuance, but has its date.
5. For direction: to show in what things especially that obedience which properly belongs to a master consists: namely in civil, outward things: for every one must be served according to his nature. As God being spirit, must in spirit be served: so man being flesh must in flesh be served. Now this service in the flesh is not opposed to sincere and upright service, but to spiritual. Thus by consequence that may be intended, which some would have principally to be meant.
Objection: Masters may command spiritual things, namely to worship God, and after such and such a manner.
Answer: Of his own head he cannot command such things: there must be a higher warrant for the doing of them than the commandment of a man.
A main point here intended is this, that
Masters are not to be lightly respected because they be after the flesh: that is, weak, frail, of short continuance, of the same nature that servants are.
Lest upon the forenamed description of masters, servants should take to themselves too much heart, the Apostle annexes this clause (with fear and trembling, &c.) which has relation to the manner of their obedience. No slavish fear is here meant, as if servants should live in continual dread, or tremble at the sight of their masters: a servant by the tyranny of some master may be brought so to do: but to do so is no Christian duty: that which the Apostle here requires is a duty belonging to all Christian servants towards all sorts of masters, even the mildest that be. It is therefore an awful respect of the authority of a master, and a dutiful reverence to his person which is here required: and it is opposed to sauciness, malperness, boldness, stoutness, answering again, murmuring and muttering against their masters, and other like vices. To show how foul those faults be, and what great respect servants ought to bear to their masters, these two words (fear, and trembling) are joined together: which in effect declare one and the same thing: but yet for explanation's sake they may be distinguished. For fear signifies a reverent respect of one: it is that which in the former chapter was required of wives: though the thing in general which is required of wives and servants is the same, yet the particular manner and measure of a servant's fear is far different.
Trembling is more proper to servants: it is a dread of punishment: and it is required of servants, not as if they should do all things simply for fear of punishment, but because God has put a staff into a master's hands, servants must tremble at that power their masters have, and fear to provoke them to strike. To this purpose the Apostle says to subjects in regard of the power which a magistrate has, be afraid, for he bears not the sword in vain (Romans 13:3-4).
Hence learn that
The authority of a master ought to strike a servant's heart with dread.
The dread which servants ought to have of their masters' power and authority makes many to care for no more than to avoid their masters' displeasure: therefore the Apostle adds a further degree of a servant's subjection, namely that it be in singleness of heart, that is, honest, entire, upright: for this is opposed to hypocrisy, dissimulation, and fraud: yes of your heart, not another's: another in the simplicity of his heart may think you do a thing better than you do, by a charitable construction of every thing, but if in singleness of your own heart you do it, it will in truth be as it appears to be. So as
All the services which servants perform to their masters must be done in truth and uprightness.
The Apostle gives this direction to Christians who have to do not only with masters according to the flesh (who only see the outward appearance) but also with the master of spirits who looks on the heart: and therefore also he added this clause, as to Christ: teaching servants thereby that (1 Samuel 16:7).
Servants in their obedience to their masters, must approve themselves to Jesus Christ as well as to their masters after the flesh.
This phrase (as to Christ) implies as much as that (in the Lord) of which we spoke before.
Section 125: Of the Meaning of the Sixth Verse.
Ephesians 6:6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart.
This and the verse following are added as a further explication of the last clause of the former verse. It should seem that servants, however they might in some measure perform the main duty of obedience, yet failed exceedingly in the manner of performing it. Because masters were but men, masters according to the flesh, who neither had power over the heart, nor could discern the disposition thereof, servants thought they had well done their duty, if they had outwardly performed what their master required: now to root out this bitter weed, and to reform this corrupt conceit, the Apostle is more large in clearing the point of sincere and upright service: therefore, the more fully to express his mind and meaning, first he lays down the vice contrary to the foresaid sincerity (for contraries laid together do much set forth one another) and then returns more distinctly to declare the virtue. From where, note
Those points are most to be urged upon people, wherein they most fail.
The vice here noted to be contrary to sincere service is termed eye-service. Our English word does properly and fitly answer the original, both in the notation, and in the true sense and meaning of it. It implies a mere outward service only to satisfy the eye of man:
And that is twofold, Hypocritical, Parasitical.
Hypocritical service is that which is merely in show: when that is pretended to be done which indeed is not done; as if a servant should come from his master's work all in a sweat, as if he had taken extraordinary pains therein, whereas he has done nothing at all, but otherwise made himself to sweat, or only made a show of sweat.
Parasitical service is that which is indeed done, but in presence of the master: such servants are they who will be very diligent and faithful in doing such things as their masters see, or shall come to their notice: but otherwise behind their masters' back, and in things which they hope shall never come to his knowledge, they will be as negligent, and unfaithful as if they were no servants. Yet to satisfy their masters, and to soothe them, they will do any thing though never so unlawful.
From this vice thus discovered note, that
God requires more than that which may satisfy man's eye. God's eye is a piercing eye, and can see much foulness, where to man's eye all things seem very fair: so as they much deceive themselves who think all is well because no man can say to them, black is your eye.
Those that content themselves with doing eye-service the Apostle here terms men-pleasers: which title he gives to them for two special reasons.
1. To show the ground of eye-service: which is because all their care is to please their master, who is a man: for well they know that man can see but the outward show, or that which is done before his face.
2. To show the heinousness of that sin: for it is tainted with Atheism, in that the man guilty thereof has no respect to God: but prefers his master before God: he cares not to please God so he please his master: for this is the emphasis of that word (men-pleasers) It is spoken in opposition to God, as the Apostle implies in another place, saying, If I yet pleased men, I should not be the servant of Christ (Galatians 1:10).
Objection. How can it be so heinous a sin to be men-pleasers, when the Apostle advises servants to please their masters in all things (Titus 2:9)?
1. Answer. The advice there given is not simply to please, but to please well, as the original word properly signifies, and the King's translators have aptly rendered it.
2. Answer. That general particle (all things) must be restrained to the duties of a servant, and to all the parts of obedience, which he there mentions in the words immediately going before. Servants therefore must please their masters in all things that their masters have power to require at their hands, and they are bound to do. Men-pleasing, here spoken of, is opposed to pleasing of God. Pleasing of men there mentioned is subordinate to our pleasing of God: here to please men is to soothe them up in every thing good or evil: there to please them is conscientiously to obey them in every lawful thing. Here is condemned a seeking to please men in the first place, and that only, and wholly in every thing, whereas we ought first to seek God's approbation, then the testimony of a good conscience, and after these a pleasing of men, but in, for, and under God. Hence then observe that
A servant must not wholly give himself to soothe and please his master: for so may he in many things highly displease Almighty God.
To avoid the two forenamed sins, eye-service, and men-pleasing, the Apostle gives an excellent direction in these words, as the servants of Christ doing the will of God from the heart, where we may observe servants of Christ to be opposed to men-pleasers, and doing God's will from the heart to eye-service.
Servants of Christ are they who know that their masters are in Christ's place, bear his image, have their authority from him, and are under him: so as in serving their masters they serve Christ: and so far as they may serve both together, they will: but if they prove contrary masters, and thereupon one of necessity must be left, then they will cleave to the highest master, which is Christ: and in this respect they are called the Lord's freemen (1 Corinthians 7:22). Thus we see how a servant may be no servant, if he does all things for the Lord.
From this opposition between men-pleasers and servants of Christ, note that
They who in all things give themselves to please men are no servants of Christ.
That we may the better know who are servants of Christ, the Apostle adds a description of them in these words (doing the will of God from the heart.) Christ's will is God's will: for as Christ is God, the Father's will and his is all one: as he is man he wholly orders his will by his Father's, he seeks not his own will, but the will of the Father that sent him (John 5:30).
This description of a servant of Christ the Apostle adds partly as a direction to servants to teach them how in serving their masters, they may be servants of Christ, (namely, in having an eye to God's word, whereby his will is revealed both for the matter and manner of all things which they do) and partly as a motive to persuade them to be content with their place, and cheerfully to do their duty, because so is the will of God.
God's will is that which must direct and settle every one in the things which they do: for God's will is the rule of that which is right. Every thing is very right which he wills: and nothing is right that swerves from his will.
To put a difference between Christ and other masters, and to show that he looks not (as man does) upon the outward appearance, but beholds the heart, the Apostle annexes this clause (from the heart.) And it declares that
A good thing must be well done. To do that which is God's will, commended by his word, is for substance a good thing: to do it from the heart, is the right manner of doing it: that which being good is done after a right manner, is well done.
§. 126. Of the meaning of the seventh verse.
EPHESIANS 6:7. With good will doing service as to the Lord and not to men.
In this verse the Apostle does yet again inculcate the forenamed point concerning servants' manner of obeying their masters, and their care therein to approve themselves to their highest master: from where observe that
Matters needful and weighty are again and again to be pressed. This is a needful point, because servants exceedingly fail therein: and a weighty point it is, because all the comfort and benefit of service consists in God's approbation. But the former point is not here merely and barely repeated, but so set down as other good directions are afforded to servants for their manner of obedience.
1. To serve with good will, is somewhat more than with singleness of heart. For it further implies
1. A readiness and cheerfulness in doing a thing; a doing it with a good mind, as the notation of the Greek word shows.
2. A desire and endeavor that their masters may reap profit and benefit by their service: whereby they show that they bear a good will, and good mind to their masters.
In setting down servants' duties, the Apostle uses another word than before in the fifth verse, namely this (doing service) whereby he shows that a servant's place and duty is of a more abject and inferior kind than the place and duty of a child or a wife: the former word (obey) was common to all: this word (doing service) is proper to servants: and the very title of a servant, is derived from there. Hence note that
Though wives and children be inferiors as well as servants, yet may not servants look for such privileges as they have. Another manner of subjection must be performed by servants.
The clause annexed (as to the Lord) is in effect the same with that in verse 5 (as to Christ) for by the Lord he here means the Lord Christ. But it is added to meet with a secret objection. For if servants should say, You require us to serve our masters with good will, but what if they be hard-hearted and regard not our good will, but pervert our good mind? The Apostle gives them this answer, Look not so much to men and their reward, as to God and his reward: serve men in and for the Lord, even as if you served God: so shall not your service be in vain. The inference of the eighth verse upon this, shows that this is what the Apostle here intends. Learn therefore that
An eye is to be cast upon God even in those duties which we perform to men: and that both for approbation and reward from God.
The negative clause which follows in these words (and not to men) is not simply to be taken (for then would it thwart the main scope of the Apostle in this place) but comparatively in relation to God, and that in two respects.
1. That service be not done only to men.
2. That service be not done to men in and for themselves. Service must be done to God as well as men: indeed in that service which we do to men, we must serve God. Men must be served for the Lord's sake, because the Lord has commanded it, because they bear the Lord's image, and stand in his stead: in the Lord, and under the Lord.
From this large declaration of the manner of doing service to masters note the difference between such servants as are servants of men, and such as are servants of Christ. 1. They do all to the eye. These all from the heart. 2. They seek to please men. These do the will of God. 3. They do their service discontentedly. These cheerfully. 4. They do all upon self-love. These with good will.
section 127. Of the meaning of the eighth verse.
Ephesians 6:8. Knowing that whatever good thing any man does, the same shall he receive of the Lord whether he be bond or free.
Great is the ingratitude of many masters: they will exact all the service that a poor servant possibly can do, but slenderly recompense his pains: indeed, it may be, very evilly reward the same, not affording competent food, clothing, lodging, but frowns, checks, and blows. Now to uphold servants in such straits, and to encourage them to do their duty whether their masters regard it or no, the Apostle in this verse labors to raise up their minds to God: and to show to them that he regards them, and will sufficiently reward them, so as
Servants' labor shall not be in vain in the Lord. To press this encouragement the more upon them, he sets it down as a thing granted by all, so clear as none of them can be ignorant thereof (Knowing) as if he had said, you all well enough know that what I now say is most true: hence note that
God's respect of faithful servants is so well known, as none that have any understanding can be ignorant thereof.
The Apostle's argument is drawn from the general to a particular, and the generality is noted in the thing done (whatever) and in the person that does it (any man.) But because the generality of the thing might be too far stretched, he adds this limitation (good) and because the generality of the person might be too much restrained, he adds this explication (whether bond or free.) This distinction is used because in those days many servants were bondmen and bondwomen. Now the Apostle's argument may thus be framed: Every one of whatever estate and degree he may be, shall be rewarded of God for every good thing he does, be it great or small. Therefore every servant shall be rewarded of God for every good service.
The recompense promised is set forth under a concise speech (the same shall he receive) meaning that he shall receive a reward for the same: that phrase has relation to the crop which a husbandman receives of the corn he sowed, which is of the same kind he sowed: the seed being wheat, the crop is of wheat: the seed being plentifully sowed, the crop will be plentiful: to the same purpose says this Apostle in another place, whatever a man sows that shall he also reap. Now to apply this, servants that by their faithful service bring honor and glory to God, shall again receive honor and glory. If they ask of whom they shall receive it, the Apostle expressly answers, Of the Lord: for it is the Lord that said, Them that honour me will I honour. God will not forget them, though their masters may.
From this verse thus opened, I gather these particular observations, concerning servants.
1. Servants may and ought to apply to themselves general promises made to Christians. Otherwise this general argument of the Apostle is to little purpose in this place.
2. A Christian may be a bond-slave: for the Apostle directs this encouragement to Christians, among whom he presupposes some to be slaves, opposing them to freemen, who also were servants.
3. Faithful service performed to men is a good thing: for the good things which servants especially do is in their service.
4. As God accepts not men because they are free, so neither rejects he them because they are bond. It is not the person, but the work that he regards.
5. The faithful service of servants is as good seed sown: it will bring forth a good crop. The metaphor here intimated implies as much.
6. God is honored by the faithful service of servants: this is intimated by the application of God's reward to them, for God honors none but them which honor him.
section 128. Of the connection of masters' duties with servants.
Ephesians 6:9. And you masters do the same things to them, forbearing threatening: knowing that your master also is in heaven: neither is there respect of persons with him.
To the duties of servants the Apostle adjoins the duties of masters, saying, AND you masters: from which learn that
Masters are as well bound to duty as servants. A like doctrine was noted from the connection of parents' duties with children's: there you may see this general further amplified, section 115.
1. God's law requires as much: for it expressly enjoins many duties to masters (as in the eighth treatise following we shall see.)
2. So does also the law of nature which has tied master and servant together by a mutual and reciprocal bond, of doing good, as well as of receiving good.
3. The law of nations requires also as much: For in all nations wherever there was any good government, and where wise, and good laws were made, particular laws of the duties of masters have been made.
4. The law of equity does so also. One good deserves another good: therefore the Apostle says to masters, give to your servants that which is just and equal.
Now let masters take notice hereof: and know that God the great Lord of all has made this relation between master and servant, and has set each of them in their several and distinct places for the mutual good of one another, so as servants are no more for the good of masters, than masters are for the good of servants. Therefore, as they look for duty, let them perform duty: if servants fail in their duty, let masters see if they themselves be not the cause thereof, by failing in theirs. Their authority will be no excuse before Christ, but a means to aggravate their fault, and increase their condemnation: for the greater the talent is, the more diligence is expected, and the stricter account shall be exacted.
section 129. Of the meaning of this phrase, Do the same things.
These two titles (Masters, Servants) are so taken here as they were before in the fifth verse.
All the duties of masters are comprised under this phrase, do the same things: which at first sight may seem to be somewhat strange: for may some say, The things which servants must do are these, to fear, to obey, to do service, with the like, and are masters to do the same things?
Answer. 1. These words are not to be referred to those particular duties which are proper to servants, but to those general rules of equity which are common to masters as well as servants; namely, that in their several places, with singleness of heart, as to Christ, not with eye service as men pleasers, but as the servants of Christ they do the will of God from the heart.
2. Those words may be referred to the eighth verse, the verse going immediately before, which lays down a general rule for all men in their several places to do the good things of their places. Now then as servants must have an eye to their places to do the good things thereof, so masters must do the same things: that is, they must have an eye to their places, to do the good things thereof.
3. Those words may be taken without reference to any former words, and expounded of a mutual, reciprocal, and proportional duty that ought to pass between master and servant: not in the particulars, as if the same duties were to be performed by each of them, for that were to overthrow the order and degrees which God has set between master and servant, to cross God's ordinance, and infer contradiction: but in general, that duties are to be performed of each to other: in which respect the Apostle said before of all sorts, superiors, and inferiors, Submit yourselves one to another. And thus by this phrase the doctrine before mentioned is confirmed, that Masters are as well bound to duty as servants.
None of these answers thwart another, but all of them may well be admitted, and all of them well stand together. They all imply a common equity between masters and servants, but no equality: mutual duties, but diverse and distinct duties, appertaining to their several places. Compare with this text, that which the Apostle himself has more plainly and fully noted (Colossians 4:1) and we shall observe him to expound his own meaning, for that which here he implies under this phrase (the same things) that he expresses there under these two words, just, equal: whereof we shall hereafter more distinctly speak.
Purposely does the Apostle enfold masters duties under this general phrase (the same things) to prevent a secret objection raised from the eminence and superiority of masters above servants, which makes them think, that servants are only for the use of masters, and that masters are no way tied to their servants. But if in the general masters must do the same things, then they are for their servants good, as well as servants for theirs.
Section 130: Of Masters Forbearing Threatening.
The Apostle in these words (forbearing threatening) does not simply forbid all manner of threatening, but only prescribe a moderation thereof: and so much have the King's translators well expressed in the margin against this Text. Threatening is a duty which, as occasion serves, masters ought to use, and that to prevent blows. But men in authority are naturally prone to insult over their inferiors, and to think that they cannot show their authority but by austerity: for which reason the Apostle warns husbands from bitterness, and parents from provoking their children to wrath. Besides, the Gentiles and heathen thought that they had an absolute power over servants, and that of life and death: whereupon the Roman Emperors made laws to restrain that rigor: for they would use their servants like beasts. Now that Christian masters should not be of the same mind, the Apostle exhorts them to forbear threatening. Hence note that
Authority must be moderated and kept in compass: else will it be like a swelling river without banks and walls.
Threatening is here put for all manner of rigor, whether in heart, look, words, or actions: for it is usual in Scripture to put one instance for all of the same kind.
Forbearing, implies a restraint of all manner of excess, as
1. In time and continuance: when there is nothing but continual threatening upon every small and light occasion.
2. In measure; when threatening is too fierce, and violent, so as it makes the heart to swell again, and as it were fire to come out of the eyes, and thunder out of the mouth, and the body to shake in every part thereof.
3. In execution; when every vengeance once threatened shall surely be put in execution, though the party that caused the threatening be never so sorry for his fault, and humble himself, and promise amendment, and give good hope thereof. Woe were it with us the servants of the high God, if he should so deal with us.
Here note that men may exceed in doing a bound duty: and so turn a needful virtue into a hurtful vice: great respect therefore must be had to the manner of doing good and lawful things.
Yet further for the extent of this prohibition, we are to know that under the vice forbidden the contrary virtues are commanded, as mildness, gentleness, patience, long suffering, with the like.
Section 131: Of Masters' Subjection to a Greater Master.
The latter part of this verse contains a reason to enforce the directions in the former part. The reason in sum lays down that subjection wherein masters are under God. A point whereof none of them could be ignorant, and therefore he thus sets it down, knowing: for,
All men know that there is a higher than the highest on earth. The light of nature reveals as much, no Pagan, much less Christian, can be ignorant thereof. In that speaking to masters he tells them that they have a master, thereby he gives them to understand, that
They which are in authority, are also under authority: masters have a master. For God is Lord of Lords, Master of masters. In this respect says Joseph a great Governor, am not I under God? (1 Timothy 6:15; Genesis 50:19)
These two little particles (even your, or your also) add some emphasis: having reference to servants, as if he had said, as well your master, as your servants master. Some Greek copies, for more perspicuity, thus read it (both your and their master) the sense is all one whichever way we read it: It shows that in relation to God,
Masters and servants are in the same subjection, and under a like command. There is one master, even Christ: and all men whoever are brethren, fellow-servants. (Matthew 23:8; Matthew 18:28)
Section 132: Of God's Being in Heaven.
That great Master, under whom all masters on earth are, is here said to be in heaven, the more to commend and set forth his dignity and authority: and to make masters to stand in the more awe of him. To like purpose David, having set forth God sitting in the heavens, infers this exhortation to the great commanders on earth, Be wise now therefore, O you Kings, be instructed, you Judges of the earth: Serve the Lord with fear, and rejoice with trembling.
Object. This placing of God in heaven makes such as fear not God the more insolent and secure: for they will be ready to think and say, How does God know? Can he judge through the dark cloud? Thick clouds are a covering to him that he sees not, and he walks in the circuit of heaven? (Job 22:13-14)
Answ. 1. The Apostle wrote to Christian masters, who thought better of God than such atheists did.
2. The placing of God in heaven does not bound him within the compass thereof: for the heaven, and the heaven of heavens cannot contain him. He fills heaven and earth. Though heaven be his throne, yet the earth also is his footstool. But because the Lord does most manifest his glory in heaven, and from heaven, therefore by an excellence is he said to be in heaven: and that in three especial respects.
1. To show that there is no proportion between him and earthly masters, be they never so great. For as the heaven is higher than the earth, so is God more excellent, yes, infinitely more excellent than any man. Who is like to the Lord our God who dwells on high? There is no such difference between masters and servants on earth.
2. To show that he has his eyes continually on all his servants: he sees every thing that they do, as one placed above others sees all that are under him. From heaven does the Lord behold the earth. The Lord looks from heaven, he beholds all the sons of men. The eyes of the Lord are in every place, beholding the evil and the good. So as this phrase notes the clean contrary to that which was before objected by wicked atheists.
3. To show that he is Almighty: able both to recompense his faithful servants (whereupon David says, To you I lift up my eyes, O you who dwell in the heavens) and also to execute vengeance on those that are unfaithful to God, and cruel to their servants (whereupon Solomon says, if you see oppression etc. marvel not: for he that is higher than the highest regards.)
From this place of God (in heaven) we learn these lessons.
1. The eye of faith is needful to behold God with, for heaven is too high for any bodily eye to pierce into. But by faith did Moses see him who is invisible.
2. Though masters had none on earth above them, yet is there one higher than they. There is a master in heaven.
3. They who cannot be heard on earth, have yet one to appeal to. There is a master in heaven.
4. The command under which earthly masters are, is far greater than that which they have: for their commander is in heaven.
§. 133. Of God's having no respect of persons.
The Apostle further adds of God the great master of all, that with him there is no respect of persons. The Hebrew word used to set forth this point signifies a face: so does also the Greek word here translated person: it signifies both face and person. Now we know that the face of a man is outward, and that which of all other parts makes him most amiable in another's eye. It is opposed to that which is inward, even the heart: in which respect it is said that the Lord sees not as man sees, for man looks on the outward appearance, but the Lord looks on the heart (1 Samuel 16:7). Here by a Synecdoche, face or person is put for every outward quality, state, or condition which makes one to be preferred before another in man's approbation, as beauty, comeliness, stature, wealth, honor, authority, and the like. Now in that God does not receive, or respect persons, it shows that God prefers not any one before another for any the forenamed outward respects, or any other like to them. Elihu plainly expounds this phrase in these words, he accepts not the person of princes, nor regards the rich more than the poor (Job 34:19). The phrase is taken from them that sit in thrones of judgment, where their eyes should be blinded, that they may not see the face or person of those that are brought before them: but only hear the cause.
This properly is here noted of God, to meet with a vain conceit of many masters, who though they know that God is their master as well as their servants' master, yet think that God will not call them so strictly to account, but will suffer and tolerate them, because they are of a higher rank, and in a better condition than servants: but by this phrase the Apostle shows that
To God all are alike: he puts no difference between any. He will show favor to the meanest, as well as to the greatest: he will take vengeance of the greatest as well as of the meanest.
Many good lessons may be learned from hence: as among other, these,
1. The poorest and meanest that be may have as free access to God as the wealthiest and greatest: and [reconstructed: their suit] shall be as soon received.
2. The great ones on earth have as great cause to fear the revenging hand of God for any sin, as mean ones.
3. It becomes magistrates and all in authority to carry themselves impartially towards all that are under them: for they are in God's room. Respect of persons is the cause of all that injustice and wrong which magistrates do.
4. It becomes ministers to be faithful in all God's house, and with an even hand to sow the seed of God's word, and to keep themselves pure from the blood of all men: for they are God's stewards and ambassadors; and therefore they must have no respect of persons.