good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor bâ—Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
of Dauids 1 Sam. 30 18. This protection also must extend it selfe according to the danger as 1 Spirituall of the soule that he keepe from the house Idolatrous persons as Iesuites c. and prophane and vaine persons 2 Corporall to preserue her from violence and hurt 3 For her good name to maintaine her credit against slanderous persons being as well dead as aliue wherefore he must also be ready to heare her complaint He must be further carefull to maintaine her honour and authority in the family against children and seruants yea though they be the children of a former wife vnlesse that the cause be iust for there are many cruell and rigorous stâ—pdames and in this case he must vse all gentle meanes to pacifie his wife or if this will not serue then to remooue the cause of this hatred and to place the children somewhâ—re else for the man and woman may by no meanes dâ—part asunder The reason is because the latter wife is as true a wife as the former and therefore the same duties belong vnto her which did vnto the former for many times it falleth out â—hat the second wife is not respected like the first but surely if the husband thinke he cannot so loue another woman as he did his former the best way for him is to remaine a widdower And if not against children much lesse against seruants Thus did Abraham defend his wife against Agar though shee were his Concubine Gen. 16.6 Not laughing at them and suffering them to try Masteries c. For let the husband be assured hee shall feele the smart by the discontent of the wife when shee shall see he suffers any one to abuse her Ephes 5.25 26. c. to vers 33. Euen as Christ loued the Church and gaue himselfe for it So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yeâ— hated his owne flesh but nourisheth and cherisheth it c. HAuing handled the duties wee come to the manner how the husband ought to performe them In these words the Apostle sets it downe propounding First 2. patternes for him to follow 1 Of the Church 2 Of a mans owne selfe Secondly 2. râ—asons drawne from the examples namely the similitude and râ—lation in them that there is great reason why the husband should loue his wife hee being as neere to her as Christ to the Church and himselfe to his owne flesh In the example of Christ 6 Circumstances are to be obserued in regard 1 Of the Order 2 Truth 3 Quality 4 Condition 5 Measure 6 Continuance of his loue to the Church In all which we will consider of three points 1 To shâ—w how Christ loued the Church 2 How wee must follow him 3 How wee come short of our duty 1 Order Christ first loued the Church and so drew her on to loue him againe which as it is heere intimated by that which the Apostle saith that he purged and cleansed her signifying that before hee set his â—oue on her she was polluted and vncleane so it is plainly proued by that in 1 Iohn 4.19 and Cant. 1.2 In like manner ought husbands to beginne in loue to prouoke and to draw their wiues on as well by their example as instruction especially considering that is the weaker vessell Contrary to which is that vntowardnes of some husbands which so little regard their wiues kindnesse and dutifull subiection that though they haue neuer so louing wiues yet they will neuer loue And this is it that makes the wiues subiection burdensome 2 Truth Christs loue was not only in affection and word but also in deed and truth which appeares by that hee gaue himselfe for the Church and the effect viz. the purging of the Church shewes it Such ought the husbands loue be toward the wife For if to loue indeed be a duty imposed on all towards all 1 Iohn 3.18 much more towards a wife which is not onely a sister 1 Cor. 9.5 but neerer and dâ—arer to her husband than any other in the world besides The practice of most is contrary vnto this who in word will pretend great loue but when they come to deeds performe iust nothing Like suters that will promise golden mountaines c. so are there many that will weepe with their wiues and make great shew of kindâ—nesse but when it comes to cost and charges they may doe fullâ—ill for all them 3 Quality Christs loue was an holy chaste and pure soâ—e as appeares by the effect that by it he purged and sanâ—tified his spouse Wherefore also lest hee should seeme to loue more than one hee hath vnited all by one spirit and so made one body of all So betweene husband and wife though their â—oue ought to bee exceeding great yet must it bee ioyned with purity sobriety and holinesse as the Apostle saith Heb. 13.14 Where he calleth the marriage bed vndefiled Two â—ffects of this are 1 That it restraines this matrimoniall loue only to their owne wiues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it doth moderate Loue that it turne not into lust Contrary vnto this is the practice not onely of Adulterers which loue others besides their owne wiues but also of such husbands who both in words deeds will behaue themselues towards their wiues with as much wickednes filthines as vnto strumpets neuâ—r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in thâ— Church mooued him to loue no benefit redounded to him by her loue but his owne goodnesse was the cause of it For though Christ bestowing many graces on the Spouse doth dâ—light in her as in his owne worke yeâ— this was no motiue without him to loue her but eâ—en his loue is the ground of his loue Deut. 7.7 8. So though there be nothing in the wife to moue the husband to loue her yet ought he therefore to loue her because shee is his wife and that God hath ioyned them together endeuouring if it be possible by instruction and example to make her amiable as Christ did the Church Contrary is the practice of those that loue no longer than they haue outward baites either of beauty riches parentage or honor c. Such loue is not of their wiues indeed but of those outward things 5 Measurâ— Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Ioâ—n 15.13 And he that will not spare his lâ—fe what will hee spare But will some say This seemes a hard matter and not for our imitation that wee should lay downe our liues for our wiues But yet so it is for besides that the comparison heere doth expresly lay it downe Saint Iohn 1 Iohn 3.16 saith that we should lay downe our liues for our brethren and then the argument holds a maiore ad maius that if for thâ—m much more for our wiues But heere some cautions
was a great strife among them to goe in first The like desire and endeauour should be in vs after the spirituall meanes of saluation Vers 16. And therefore the Iewes did persecute Iesus and sought to slay him because he had done these things on the Sabboth day Vers 17. But Iesus answered them My Father worketh hitherto and I worke THe effects that followed vpon the miracle was 1. In regard of the Iewes who reprooued the man because he did as Iesus bid verse 10. 2. In regard of the man himselfe who iustifies his action by Christs authority verse 11. 3. In regard of Christ who first conueies himselfe out of the way for a time verse 13. Afterwards meeting this man in the Temple giues him direction how to carry himselfe for the time to come verse 14. After Christ had made himselfe knowne to the man he goeth presently to the Iewes and declares who it was that had healed him verse 15. Wherein he did well because 1. The worke was good viz. to publish the workes of Christ and to manifest his glory 2. His minde herein was good 3. And the end viz. to instruct the Iewes who before he knew to be ignorant In the sixteenth verse is laide downe a second effect of this miracle in regard of the Iewes viz. Their persecution of Christ Whence in generall we may obserue that malicious and wicked hypocrites will spare none Their reproofe of the poore man might haue some pretence to shadow it they comming with a religious pretence of the Sabbath And because hee hauing beene so long time sicke might bee ignorant of what should bee done of the Sabbath But now in that they persecute Christ also by whose authority this man had done it and of whose Diuine Power thâ—y had so many euidences it shewes plainly that the former came from malice and not from any religious care of the Sabbath Thus it is the nature of malice at length to shew it selfe like poyson in a mans body and fire that will not long lie hid This appeares in Papists who although they pretend Religion yet their secret malice doth oft breake out in treasons rebellions c. Now this as it is laid downe as a second effect so is it also set downe as a Transition to the second part of this Chapter and an occasion of that disputation following more particularly note here 1. The effect which is two fold First they did Persecute Secondly they sought to slay Christ 2. The Reason of it Here first marke the Inference how this is brought in vpon the former The action of the man was good and commendable viz. to Preach Christ yet therefore did they persecute Christ Hence the Doctrine is wicked and malicious men may take occasion from good and commend able actions to bring to passe many mischieuous workes as is plaine by Cain Gen. 4.8 and 1. Iohn 3.12 and Ismael Gen. 21.9 et Gal 4.29 because Isaack was regenerate and thus did the Iewes against the Prophets and Christ himselfe Reason is because of the poysonous nature in wicked men which like the Spider turne the sweetest things into poyson Vse Not to Censure the actions of men though some euils and mischiefes are raised thereupon by wicked men but to consider the action whether it be good and iustifiable and so the occasion only taken and not giuen 1. They persecute Christ The word is taken from Hunters that pursue the beast and suffer him not to be at rest till he be taken Which notably setteth forth the purpose of the Iewes that they would bring him before the High Priest and Rulers and there accuse him and condemne him c. The cause of all this is their owne malice whetted on by superstition and ambition Vse is that we doe looke for the like enduring the Crosse and despising the shame as Christ did c. 2. They sought to slay Christ note here first the Extent of their rage in this word Slay Secondly the Restraint of it in this word Sought Doctrine 1. Persecutors of Gods Ministers are satisfied with nothing but blood and so are they called blood suckers and the metaphor of Hunters before vsed fitly sheweth this So Ier. 38.4 1. King 19.2 Nothing would satisfie the Iewes but to haue Christ crucified Reason and ground of it is as an immortall hatred and vnsatiable desire of blood so also a secret feare that wicked men haue that they thinke themselues not secure till such be taken away Vse is therefore alwaies to look for one trouble after another till we be dead So though much be past yet still to prepare for more vntill we come to that rest which remaineth for the children of God Doctrine 2. From the Restraint that they onely sought but did not effect it we learne that Wicked men doe not alwaies preuaile according to their desires and intents as here these Iewes against Christ nor Herod against Peter as he had against Iames nor Iezabel against Eliah nor the Iewes that sought to kill Paul Reason For there is one that rules and directs all things and hath appointed an houre in which they shall be done as Iohn 7.30 cum Luke 22.53 Vse This is a ground of great comfort and encouragement to the Godly that God will at length restraine and bridle the enemy howsoeuer in his wisedome for causes that he sees good he suffers them to preuaile a while this should teach vs to trust in God to feare him onely and to bee constant in our profession The Reason is set downe because he had done these things on the Sabboth day which the Euangelist layes downe not as if it were the true onely reason indeed but as the reason which they pretended Hereby shewing First their superstition that they stood so much vpon the outward rites that they neglected the maine workes of the Sabboth Where we may see the nature of superstition that it is busied about shadowes letting goe the substance and also the danger of it making men eager persecutors of such as doe allow of their inuentions Secondly their Hypocrisie that they did so seuerely reproue a man for shew of breaking the Sabboth yet make no conscience themselues to persecute and to seeke to murder and that without a cause euen vpon the Sabboth day as it is probable And thus also deale the Papists Ver. 17. Here note First the Generalle Christs answere Secondly what kinde of answere this was First consider to whom Chrisâ— doth make this Apologie it was to such as were captiously and maliciously bent against him to depraue the honour of God in this good worke done to this poore man Neuerthelesse in that Christ vouchsafeth an answere vnto them we learne Though Christ meet with wicked men yet their malice could not make him leaue his goodnesse Now hee answereth them here First in regard of God that the Truth and worke of God might be iustified Secondly in regard of his Disciples and of this poore man who now began
none are loued but in Christ and all in Christ are loued So much for this first Cause simply considered in himselfe Now we come to consider it in the reference thereof viz. as it is to shew the ground of that power authoritie dignitie excellency and equality which Christ hath with his Father Whence we learne that Christ did not vsurpe these things buâ— God did freely and willingly bestow thâ—m on him Vse 1. Further to strengthen ouâ— confidence in him to repose our selues vpon his redemption mediation c. Secondly it serues for the terror of those that oppose themselues against this dignitie and equality of Christ for they prouoke God and are fighters against him who hath in loue communicated these things to Christ Thus did the Iewes because they would haue none to be equall to God oppose against the authoritie of Christ and this likewise is spoken to aggranate their malice The second Cause whereby it comes to passe that Christ doth the same workes with his Father is because the Father sheweth him all things Which is not to bee taken for a bare relation or an instruction or that the Father doth them only in the presence of the Sonne as one man may doe a thing in presence of another or that he sets them before him as in a Mappe or Table but for a communication that the Sonne doth participate of the Wisedome Power and whatsoeuer else the Father hath together with his Essence Secondly that the Father doth so set forth himselfe in his Sonne that he may be seene in him and who so knoweth the Sonne may know the Father as Ioh. 14.9 And this is a further argument to proue the equality because God coÌ„municates all things to him Vse 1. It shewes vnto vs how the vnsearchable mysteries and depth of Gods wisedome come to our knowledge and to be reuealed vnto vs. God hath communicated them to Christ and Christ hath declared them to vs. See Reuel 5.5 c. And this shewes a reason of that phrase that Christ is called the Word because he hath vttered the will of his Father and hath declared the secret Councels of God Therefore are wee to heare him Matth. 17.5 as the old World was to hearken vnto him speaking by his Prophets and the Iewes to himselfe when hee was on earth and the Church afterward when hee spake by his Apostles so are wee now to hearken to him speaking in his Ministers who declare to vs the will of God So much for these causes considered seuerally in themselues Now consider them ioyntly as the loue of the Father is made the ground of communicating all things to the Sonne Whence obserue that 1. All that Christ hath from his Father it come from loue then how much more doth all that which is in vs come of loue 2. According to the loue that the Father did beare vnto the Sonne accordingly did he bestow the Spirit Ioh. 3.34 also dignitie and honour vpon him Vse So likewise learne we by Grace to iudge of Gods loue towards vs if we find that we are regenerated and sanctified to be perswaded of Gods loue And further by the measure of grace to hope for the measure of glory for the more grace wee haue the more God loues vs the greater is his loue the greater will be our glory 3. It is a fruit and token of loue to enuie no skill knowledge dignity honour c. but to be ready to communicate all things So saith Christ to his Disciples You are my friends I haue shewed you all things And herein especially is that saying true Among friends all things are common And this may bee a triall for Parents if they loue their children for Schoolemasters if they loue their scholers and for all friends if they loue one another Vers 20. and he will shew him greater workes then these that yee may maruell NOw we come to consider the particular euidences of this equalitie but before we come to speake of them wee must consider the transition from the former generall points vnto those that follow here laid downe by Christ in these words Which is done first to preuent a secret obiection which the Iewes might make For it is so that what the Father doth thou doest and what thou doest the Father doth can the Father then doe no more then that which thou hast done â—iz to cure the sicke giue sight to the blinde c. Christ answereth God can doe more these are but small euidences of his almighty power but hee will manifest vnto his Sonne greater workes whereby it shall be declared that hee is the Sonne of God Secondly to stirre vp attention because the things which Christ had yet done were lightly esteemed and opposed against now therefore God would shew such great workes that their hearts should be amazed and astonished at In this transition are two points first the extent of Christs power greater workes Secondly the euent of it they should maruell For the former it hath reference to the miracles which Christ had before time done Whence the Doctrine is that Christs miracles which hee did were but euidences of a farre greater and more almighty power as his miracles of healing the sicke of power to cure our sinnes of restoring sight to the blinde of power to illighten our minds of casting out of diuels of his power of subduing the Diuell and deliuering vs from his bondage and the like And this vse ought we to make in reading the miracles of Christ 2. Yee should maruell Yee mine enemies Doct. Such is the euidence of Christs power that it maketh all astonished as we may reade at the working of most of his miracles and at his resurrection how greatly the Iewes were astonished And at the day of Iudgement all such as haue opposed against him shall tremble and quake Now this astonishment at the power of Christ is that wherein we must rest it being an argument rather of Christs power then of our faith in him But we must consider the end of this power for which it was giuen him viz. that hee hath it for our good that hee might saue vs and then his power will be a ground of our faith to make vs to shroud our selues vnder him Verse 21. For as the Father rayseth vp the dead and quickeneth them euen so the Sonne quickeneth whom he will THe Particular euidences for the proofe of the equality betweene Christ and God the Father are 1. The Power of quickening in this verse 2. The Right and Authority of Iudging vers 22. Rayseth and quickeneth To phrases implying one thing as appeares in the other cause where but one is expressed yet not in vaine is that of quickening added For first it shewes that they were dead and so vnable to helpe themselues Secondly that he rayseth them not as stocks and stones but with the raising puts life into them which amplifies the benefits Some take this raising of the dead to bee meant of Christs
owne good This is now further amplified by the contrary and shall not come into condemnation c. Which imply in effect the same things that the former yet they are added not in vaine but for the further confirmation and strengthening of our Faith in a matter of such weight and for the answering of all obiections that might be brought Wherefore this shewes a double benefit First we shall haue life Secondly we shall be deliuered from death And further it notes a difference betweene that happinesse wherein man was first made and that whereunto we are brought by Christ Adam was created happy and immortall but withall there was a possibility to fall But we not onely haue immortalitie and life but also such a firmenesse and stability as we shall not come into death Hath passed from death to life Some take the meaning to be thus that the beleeuer when he dies goeth vnto Heauen which is a good sense and comfortable but rather we are to vnderstand it thus viz. that by death is meant the subiection of vs all to eternall condemnation But now so soone as wee beleeue the Obligation and Band is cancelled and wee hauing Faith haue our acquittance and are set free Doct· Faith brings with it a discharge from condemnation Rom. 8.1 Which is to be noted as a speciall comfort of our consciences against the terrour of sinne and horrour of condemnation Doct. 2. No middle betweene damnation and saluation he that is freed from the one is sure of the other Hath passed from death to life This appeares in the Parable of Lazarus and the rich Man and in the sentence of the last Iudgement as is plaine by reason because there are but two sorts of people the one in Christ the other out of Christ c. Which must note against the Papists conceits of Limbus Patrū Limbus Infantum and Purgatory which as it is derogatory to the blood of Christ 1. Ioh. 1.7 so is it a doctrine very vncomfortable and that which doth adde a sting vnto death also it is a cause of much vniustice when Parents will giue away their lands from their children to Monkes c. to sing for their soules Now concerning the phrase hath eternall life and hath passed c. it implies the certaintie of these promises Yet a question will be made in what respect we may be said so soone as we beleeue to haue eternall life Answ It is first in regard of hope 2. Because we haue the beginnings and first fruits of it viz. we are taken into the Kingdome of grace which is the beginning of the Kingdome of glory 3. In regard of our vnion with Christ our Head and now glorified Now wee being members of that body whereof the head and principall part is raised vp and in possession of eternall life we may be said also as Ephes 2.6 Doct. The true beleeuer is and may be sure of his eternall saluation Which is to bee noted against our aduersaries the Papists Secondly as a comfort to vphold vs in time of trouble Vers 25. Verily verily I say vnto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall liue IN these words is laid downe the second generall point viz. the meanes whereby they are quickned The parts are two 1. A Preface Verily c. which words are here the third time laid downe Now we may not thinke that Christ vsed in vaine these strong asseuerations but that hee doth this to strengthen our Faith to rouze vp our dulnesse and to aggrauate the incredulity of those that yet notwithstanding all this will not beleeue 2. A Promise wherein consider 1. The time of accomplishing of it the houre commeth viz. of Christs death resurrection and glorification for then he drew all men vnto him and then was the Gospell published abroad Yet this houre was now begun because that Christ was now exhibited Now this time is called an houre because it is a set and certaine period which God hath appointed and in which these things should be fulfilled Doct. The time of the Gospell is the time of saluation for Christ here speaketh of the time of the Gospell 2. Cor. 6.2 2. The parties on whom this worke is to be wrought viz. the Dead that is all naturall men especially meant of the Gentiles who before this time were Alians from the Common-wealth of Israel c. Doct. The state of naturall men is the state of dead men Ephes 2. there is in them by nature no iot or dramme of spirituall life Which note 1. Against heretikes that haue so much magnified Nature as the Pelagians 2. That we may take notice of the wretchednesse and vilenesse of our nature wherein we are borne 3. To shew that the worke of our conuersation is a powerfull worke and diuine And for this cause we are not to maruell that the shrill sound of the voyce of the Gospell doe not pierce vnto the heart of many men for why they are dead 3. The meanes whereby it is wrought viz. the voice of Christ not onely of himselfe whilest hee was here liuing vpon the earth but especially is it to be taken for that power which by his Spirit he giues vnto the Word preached And therfore though Ministers doe preach and may be said to conuert yet properly it is the powerfull voyce of Christ speaking in them that worketh vpon the heart Vers 28. Maruell not at this for the houre is comming in which all that are in the graues shall heare his voyce IN this Verse is contained first a Reproofe of the incredulity of the Iewes Maruell not for they tooke Christ for no other then an ordinary man and therefore did not beleeue that which he had spoken Vers 26 27. of his power and authoritie but wondred much that he should say such things of himselfe There is an holy admiration without doubting as when we admire the great workes of God whereof yet we make no doubt but so to wonder as to call in question any truth of God to thinke it impossible because wee apprehend not the reason of it this is a fault and here reprooued For hereby we doe impeach the power of God and bring it to our owne reason 2. A further proofe and confirmation of the point in question viz. the power and authority of Christ The proofe is drawne from the effect namely the raising vp of the Dead So that in briefe it containeth a description of the Resurrection wherein obserue 1. The Time 2. The Parties 3. The Cause 1. In the Time note first that it is a set time and period appointed by God the houre which time we are with patience to waite for Secondly it commeth it shall not bee preuented not ouerpassed but shall certainely come Which first is against all deniers of the Resurrection Secondly it is for our comfort at the time of death as also in regard of our friends
God that is a coniunction of soule and body with him From whence arise these prerogatiues 1. A continuall enioying of the glorious presence of God in as glorious and full manner as the creature is capable of A happy thing it was for the seruants of Salomon alwaies to behold his glory 1. King 10.8 and a great fauour for Moses to see but the backe parts of the Lord. How great then will bee the glory when God shall in such speciall manner communicate himselfe to vs Ioh. 3.2 and be all in all vnto vs. Reu. 21.22.23 2. A fellowship and communion with the glorious Angels and Saints 3. An absolute perfection of soule and body and of all the powers of both perfect knowledge perfect wisedome 1. Cor. 13.12 so that all things shall be done in that manner as they could not haue been done better In soule such integrity as no defect in body immortality incorruptibility agility and finally a glorious body like vnto the body of Christ 1. Cor. 15.42 4. A full perfect and absolute contentednesse that we shall not see what more to desire so that nothing can be added to our happinesse 5. A full redemption from all manner of misery whatsoeuer especially that misery of miseries from sinning against God The expectation of which freedome is it that in this life doth refresh the soule of a Christian groaning vnder the burden of sinne 6. An admirable ioy and delight in this happinesse which indeed giues life to all the rest for it is better to be without honour then to haue it with griefe and vexation 7. That which makes vp the heape of all the rest is the perpetuity and euerlasting continuance of them Vse is first to breed in our hearts an holy admiration of the goodnesse of God that hath prepared so great things for vs. Secondly to stirre vp in vs a desire of it and in desiring to vse the meanes that leade vnto it The other part is the reuenge of wickednesse wherein consider 1. The Parties they that haue done euill who not onely open sinners but all that commit an anomie or transgression against the Law for then there is euill All that are not accepted of God in Christ whether Pagans and Infidels or vnregenerate Christians all ignorant persons that know not the will of God For if we draw a line without a rule we through the peruersenesse of our nature shall draw it awry All superstitious persons that take their owne conceits and mens traditions for a rule or such as doe good things for by-respects all proud conceited iusticiaries that doe trust to their owne perfection all hypocrites and dissemblers all busie-bodies that doe those things which belong not to them all vaine-glorious persons and haters of their brethren For to make vse of this consider the second point the issue of these men in their punishment which consisteth first in the pronouncing of that fearefull sentence Goe yee c. Secondly in the execution of it the horror of which is vnconceaueable and vnutterable for besides the priuation of happinesse there is a fellowship with the Diuell and the damned all horror and vglinesse nothing good in soule or in body no comfort and which aggrauates the terror of all eternall continuance of this woe Vse is therefore that if that which hath been said of life doe not allure vs that this doe terrifie vs. Here are now to be answered two questions that arise from these words Quest 1. Whether the good which we doe be the proper cause of saluation Answ No the best good that the best can doe is no cause of their saluation Gal. 2.16 Ephes 2.8 9. Tit. 3.5 Reason For life eternall is the free gift of God Rom. 6. last and if it be of Grace it is not of work Rom. 11.6 Eph. 2.6 7 8. 2. Suppose wee did all that God requires yet we merit not sith all is but our duty Luk. 17.10 yea Adam if hee had continued in his integrity and full performance of the whole Law of God yet had he not thereby merited Heauen it being but his duty so to doe then much lesse we whose righteousnesse is as a filthy clout Esay 64.6 3. All our workes are imperfect and so cannot merit for if wee our selues can finde many imperfections in the best of them God can finde much more Iob 9.15 30 31. Yet is life eternall attributed to our workes as they are signes and euidences of the soundnesse and truth of our Faith in Christ by whom we obtaine the same And secondly there is a twofold reward the one of debt the other of fauour called the reward of inheritance Vse The vse of this point is to teach vs rightly to distinguish of workes and to know their right end that we be neither arrogant and conceited nor yet prophane and negligent of them Quest 2. Whether euill workes be properly causes of condemnation Answ Yea as meriting and deseruing it properly for damnation is the wages of sinne Obiect But how can that be seeing the punishment is greater then the sinne the punishment infinite and the sinne but finite Answ The punishment is not greater then the offence for the offence must be weighed according to the greatnesse of the person offended now this is God who is infinite and accordingly his wrath infinite Sinne therefore is infinite in measure though not in time but the punishment is infinite not in measure but in continuance For the Creature is not able to beare the whole wrath of God at once as Christ did and therefore it lyeth vnder the burden thereof eternally What then is the difference betweene good and euill workes Answ Sinne is perfectly and fully euill but the good workes we doe are not perfectly good vnlesse they were done euery way according to all things commanded and so were fully answerable to the Law of God which we cannot doe In the last place consider wee some few instructions that arise from the manner of laying downe these words 1. They that haue done good Doct. Not the abstaining from euill but the doing of good is that which causeth the resurrection vnto life In Mat. 25. are three arguments to proue this point first that of the fiue foolish Virgins that wanted oyle Vers 3. Secondly that of the vnfaithfull seruant who was punished not because he had purloyned or stole any thing but for not imploying of his Talent Vers 25 c. 3. The tenor of the sentence which is pronounced according to workes done or omitted Vers 35. c. Psalm 34.14 1. Pet. 3.10 For herein doth the Image of God consist that wee bee renewed in our mindes and that we put on the new man as well as put off the old Vse It serues for reproofe of the greater sort of men who thinke it sufficient if they be not thus and thus though in the meane time as touching workes of Faith Piety and Charity they haue none 2. They that haue done good And Doct. The good they
with him by prayers to God Rom. 15.30 Vse is for reproofe of those that thinke they are safe if others call vpon God for them though themselues neuer pray This is not sufficient Abraham prayed for Ismael Gen. 17.18 but Ismael prayed not with him and therefore they benefited him not vers 21. So did Samuel pray for Saul 1. Sam. 15.35 but Saul was carelesse of himselfe and therefore God bids Samuel cease praying Chap. 16.1 So Ezek. 14.14 Wee ought so as we desire to obtaine temporall or spirituall blessings by the prayers of others to ioyne also our prayers with theirs All this while wee heare of no petition this poore man is brought before Christ and there hee lyes none spake a word for him nor yet himselfe for himselfe Neuerthelesse doth Christ worke this great miracle on him Here note first Christ his readinesse to grant vnto vs the desires and groanes of our hearts when he knowes them before that we doe vtter them Dauid did but thinke to confesse and God forgaue Psalm 32.5 Exod. 14.15 Neh. 2.4 Luk. 15.18 19 20. Vse For comfort of them who through feare griefe or trouble of minde are not able to expresse their desire 2. If God doe accept a desire how much more a faithfull prayer Secondly in the parties note by their silence that they thought it sufficient to make knowne vnto Christ this mans case by laying him before him without prescribing how or when to cure him In like manner must we wait patiently on Christ not appointing him the time place or meanes of deliuery So much for the occasion of this Miracle Vers 5. Sonne man Luk. 5.20 bee of good cheere Matth. 9.2 thy sinnes are forgiuen thee 6. And there were certaine of the Scribes sitting there and reasoning in their hearts 7. Why doth this man speake such blasphemy Who can forgiue sinnes but God onely 8. And immediately when Iesus perceiued in his spirit that they thus reasoned with themselues he said vnto them Why reason you these things in your hearts 9. Whether it is easier to say to the sicke of the Palsie Thy sinnes are forgiuen or to say Arise and take vp thy bed and walke 10. But that yee may know that the Sonne of man hath authoritie in earth to forgiue sinnes he said to the sicke of the Palsie 11. I say vnto thee Arise and take vp thy bed and get thee to thine owne house IN these words is laid downe the manner of curing this sicke man wherein note first the preparatiue vnto it Secondly the cure it selfe Arise take vp The preparatiue thy sinnes are forgiuen thee c. by reason of the cauill of the Scribes is amplified by First a most gratious consolation Secondly a malicious opposition against the same Thirdly a iudicial defense and apology for his saying against those Scribes First the consolation in it obserue first a compellation secondly an exhortation thirdly an absolution In the compellation note first in generall the admirable gentlenesse of Christ towards this man that though this was done in time whilest he was preaching so seemed to interrupt him yet seeing his sincere and faithfull heart he doth not reproue him but receiueth him with great kindenesse and compassion Doctr. God reiecteth none that come to him with a faithfull heart And though he seemeth so to do Matth. 15.22 yet he doth not indeed reiect her but for the manifestation of her faith he trieth her knowing in himselfe before that for all his deniall she would not goe away Vse Is for incouragement to come to Christ Man Christ taketh notice of his mould and condition and in that regard doth pittie and succour him See Psal 103.14 And in like may we lay forth our fraile condition as an argument to moue God to pittie Sonne a title of fauour and honour Doct. Christ doth account all faithfull men his sonnes and children Where Diues in Hell is called Sonne it is ironically spoken and by way of vpbraiding Luke 16.25 as the vnworthy guest is called Friend Matth. 22.12 The vse is Psal 103.13 The exhortation is set downe by Matthew chap. 9.2 Bee of good cheere And it is opposed to a kinde of feare and doubt that was in this man by reason of his sinnes though he had Faith yet it was not without doubting Christ therefore knowing his case applies a fit remedie for the strengthning of his faith Doct. Christ doth not reiect a weake faith which ought to be a great incouragement vnto vs if so be that we can finde in our selues any euidence of the beginning of true Grace The Vse Is to teach vs how to carry our selues towards those that are sicke to applie remedies according to their wants especially if they be afflicted in minde then to yeeld vnto them all the comforts we can Prou. 18.14 The third part of Consolation is the Absolution where we may note that Assurance of the remission of sinnes is a most soueraigne ground of comfort For our sinnes being forgiuen all things turne to our Good It being sinnes alone that makes vs miserable Secondly obserue the difference of Christ his manner of pronouncing absolution of sinnes from that both of extraordinary Ministers as Prophets and Apostles and of ordinary Ministers ss also of Priuate Christians Christ being God and Man the Mediator of Mankinde hath purchased by his death remission of sinnes so that hee can pronounce absolution of them in his owne Name and not only pronounce it but also actually giue remission of sinnes Prophets and Apostles did pronounce it in Christs Name c. thhat conditionally vpon condition of faith and repentance also they could by inspiration know whether a mans sinnes were forgiuen or not Ordinary Ministers are Gods Embassadors and in Christs stead by vertue of this Office and Function in which they are placed for the comfort of distressed soules vnto whom vpon condition of faith and repentance they may pronounce absolution Priuate Christians can doe no more but tell their brethren of the promises of God and comfort them with the consolations of the Scripture but to pronounce absolution of sinnes is not in their but the Ministers authoritie and commission 3. We may here note how Christ shewes himselfe to be a faithfull Physition in that he strikes at the roote and first takes away the cause of the disease viz. his sinnes The like course is to be vsed with sicke persons to labour first to bring them to a sight of their sinnes and repentance for them and so to apply remedies for their diseases 4. Christ obseruing the faith of this man doth presently pronounce remission of sinnes Where note that remission of sinnes ariseth from the free mercy of God without any workes 5. The mans friends came only for the curing of his bodily disease and Christ bestowes on him a greater benefit hee forgiues him his sinnes Hence wee learne that Christ doth giue greater and better things to those that come to him in Faith then themselues doe
wherein masters are and it is amplified by circumstances 1 Implyed viz. that the Master of masters is a common Master both to masters and seruants Euen your 2 Expressed 1 Of the place wherein this Master is viz. heauen 2 Of a property belonging to him that hee is no respecter of persons Doct. They who are masters haue a Master this is notably set forth by Ioseph Gen. 50.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder or in stead Ecclâ—s 5 8. In this respect he is called as Deu. 10.17 1 Tim 6.15 Reason is because man is prone to insolency and if hee were not vnder authority hee would growe intolerable for this cause God retaines in his hand a power authority and command ouer him Vâ—e 〈◊〉 mainâ— vse intâ—ndâ—d by the Apostle is that as seâ—uants should doâ— their dutiâ—â— to their masters which they râ—quire so mastâ—rs should doe those duties to their seruants which God râ—quires at their hands 2 This is also a ground to restraine mastâ—rs that they doe nothing to their seruants but what they will iustifie before their great Mastâ—r This moued Ioseph to let goe his brethren when hâ—e had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâ—b chap. 31.13 14. Wherefore masters are to thinke of this when they exact any thing of their seruants that is not fit when they are furious and incensed against them whâ—n they detaine any thing from them and oppâ—â—sse thâ—m let them then thinke how theâ— will iustifie this when their greater Master shall call them to account Doct. 2 Mastâ—rs and seruants haue both one and the same Master Mal. 2.10 Iob 31.15 1 Cor. 7.22 Whence it followes That howsoeuer for orders sake and good of outward gouernment there is a difference betweene masters and seruaâ—ts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mâ—t. 24.49 This serues further to curbe and bridâ—e the insolency of masters aâ—d it aggrauates greatly their cruelty towards their seruants The place where this Master is is heauen because there and from thence hee doth manifest his glory after a spâ—ciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâ—r is a master of great glory excellency and maiesty so that there is no proportion between him masters here on earth Psal 113.4 2. To shew that the eyes of the Lord are vpon all his seruants as one in a high place may easily behold all things below Psal 11.4 aâ—d 33.13 and the reason of this Psal 102 2â— 3 To shew his might and power in rewarding and rendring vengeance Psalm 123.1 as an argument Eccles 5.8 All these may be so many motiues to vrge and presse the duties of masters 1 If God be so gâ—orious and excellent how then ought masters to râ—spâ—ct him and the rather to be mooued to performe thâ—ir duties vnto their seruants as we see the sâ—ruants of great men aâ—d Noble men are most dutifull and râ—ady in their seruice 2 Let no masters deceiue themselues in this conceit that whatsoeuer they doe to their seruants is within their owne house no bodie sees them and their seruants dare not complaine For God is in heauen and he beholds them Prou. 15.3 3 God not onely sees them but he wil take vengeance of them and this vengeance will be heauy as comming from God therefore this ought to moue them to deale gently with their seruants Doct. 3 From Gods property This great Lord and Master is not mooued with any outward respect but is a iust vnchangeabâ—e and vnpartiaâ—l Iudge Iob 34.19 for there is no passion in God nor alteration of affection Iob 10.4 Vse is to teach masters to shake off all vaine hopes and pretences that God will respect them more than their seruants because they are great and haue friends c. their seruants are but base and meane c. 2 This is for imitation of Magistrates accordingly to carry themselues 3 It teacheth miâ—isters not to vrge or to keepe close matters in respect of persons but vnpartially to presse the duties of all sorts Further marke the inference of this reason vpon the duety the Apostle bids them forbeare threatning because they haue a Master that is ouer them Whence obserue that ignorance of that place of subieâ—tion wherein we are of that authority vnder which we are makes vs insolent and cruell This appeares in Pharaoh who was cruell to the Israelites because hee knew not God Exod. 5.2 and Sennacâ—eâ—â—b 2 Kings 18.33 34 35. because men conceit they haue an absolute authority This is the ground of pride in That man of sinne 2 Thes 2.4 Now whereas the Apostle in setting downe the duty of masters bringeth such a strong reason to moue them and yet in the duties of husbands and wiues parents and children doth not so the reason is because in husbands and parents there is a naturall loue and affection which doth moue them but in masters there is no such thing and therefore hee layeth downe a thundring reason bringing them to the Iudgement-seate of God so to terifie them EPHES. 6. VER 10 11. Finally my brethreâ— be strong in the Lord and in the power of his might Put on the whole armour of God that yee may be able to stand against the assaults of the diuell THe summe of these words is an exhortation to Christian spirituall courage and fortitude The parts are 1 An exhortation to a duty 2 A direction shewing the meanes for the performance of that dutie In the exhortation consider we the manner and the matter The manner is in these words Finally my brethren Wherein note 1 The necessity of the matter which the Apostle exhorts vnto in the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection of the Apostle my brethren 1 Finally As if the Apostle should haue said I haue instructed you in the former part of my Epistle in all poynts necessary to be knowne and belâ—â—ued saying downe both the generaâ—l duties of all and the particular duties that belong to euery one in his calling and particular place yet is a remainder euen this one thing which I will now deliuer vnto you without which all that hath beene formerly deliuered will be but vnprofitable and of no vse Hence we learne 1 That though we be neuer so well instructed in the generall and particular duties belonging vnto vs yet it is necessary that we should be further exhorted to courage and constancy a point which the Apostle obserues in his Epistles as 2 Thes 3.13 1 Tim. 6.12 2 Tim. 4.5 c. adding exhortations to the performance of duties before deliuered Vse which we are to make and is heere intended by the Apostle is that we should giue diligent heed to that which is heereafter to be deliuered because by it all things before will be made profitable 2 In that the Apostle layeth downe these things in the last place