glorious 〈…〉 wiâ—h Christ 1 Ioh. 3.1 2. 〈…〉 This then must vpâ—old vs against all the scoffes and reproaches of the world against our owne wants and infirmities that wee be not daunted by them for Christ suffereth vs to bee tryed by these 1 That wee may see our owne vnworthinesse 2 To make vs the more thankfull for the more vnworthy wee are of a thing the more thankfull we bee for it As Abigail was of Dauids offer 1 Sam. 25. and was Ester a poore captiue more thankful for her aduancement then Vashti which is reportâ—d to haue beene Cyrus daughter 2 This is a ground of great comfort vnto vs in that we arâ— ruled by so wise glorious and powerfull a gouernor who wil and can deliuer vs from all danger c. which thing wee must consider when we are assaulted by the tâ—mpâ—ation of the deuiâ—l and world For Christ hath a feeling of all our wrongs and iniuries euen as the head hath of all the hurts of the body and for this reason hee said vnto Saul Saul Saul why persecutest thou mee 3 This shewes that this vnion of Christ with vs is as neere as possible can be But of this more vers 30. 2 Doct. This further shewes the regiment of Christ ouer his Church of what it is That it is no Tyrannical but such as is for our good hee hauing alwaies a sence and fellow-feeling of our infirmities and wants The world hee ruleth as a Iudge with a scepter of iron Psal 2.9 110.1 c. But the Saints he gouerneth gently and mildely as a father not crushing them vnder his feete but exalting them Ioh. 14.3 3 Doct. Hence wee see from whence wee haue all graces namely from Christ as the body hath all sence and life and motion from the head For this cause is Christ not onely a liuing soule but a quickning spirit because he giueth life vnto vs 1 Cor. 15.45 Hence it is that he is called a Vine Ioh. 15.1 2. and that wee liue in him Gal. 2.20 This must make vs depend vpon Christ to haue recoâ—rsâ— vnto him for all good things Also this serues to strengthen our faith concerning our ful deliuerance not onely from temporall euill but from death and him that hath the powâ—r of it Heb. 2.14 For if the head be aboue water there is no feare of drowning and therefore if Christ our head be safe if he be risen deliuered from the power of dâ—ath we must be safe if we perish he must perish too bâ—cause of this vnion And this may make vs bold to triumph against all our enemies Further obserue who they bee that are vnited to Christ They are the Church viz. all the Elect of God who are called sanctified whether militant on earth or triumphant in heauen Wee may also comprehend among them those that are not yet borne if we respect that that shall bee but not properly Doct. The gifts of Gods Spirit are proper to the Elect being called and sanctified 1 Thes 1.3 4. 1 Pet. 1.4 The most precious promises are giuen to them Rom. 11 29. Which refutes the opinion of those that say that iustifying faith and some sauing may bee in the wicked and reprobate aswell as in the Elect and that there is no difference but in the continuance 2 It teacheth the more highly to prize the proper graces for those things that but a few haue are wont to bee much esteemed Yet other and they will make so great account of common gifts 3 This serues for triall to know whether wee bee in the Church or no and so whether Christ bee our head Doe wee feele in vs spirituall life and motion namely the graces of Gods Spirit dwelling in our hearts It is a signe wee are vnited to our head Christ but if we bee still dead in our sinnes dull in our vnderstanding c. wee may iustly feare that wee are not in Christ 2 If there be a mutation and change in our nature if our conuersation bee heauenly and wee partakers of the diuinâ— quality it is a token we are grafted into the true Oliue tree which as they report contrary to other stockes changeth 〈…〉 into it owne Doct. Out 〈…〉 no saluation Which is to be vnderstood of 〈…〉 Church that they who are not of the numbâ—r 〈…〉 who are vnited to Christ can looke for no saluation â—nd not of particular Churches as to say that because he is not of this or that congregation therefore hee cannot bee saued though in the meane while it be a dangerous thing to separate himselfe from a particular Church where he sees the plaine notâ—s of a true Church Here are discouered two errors 1 Of the Papists that exclude all from saluation that are not of the Romish Church 2 Of the Separatists that doe wilfully abstaine from all particular Churches Further this shewes that this title of Head is proper to Christ alone as 1 who hath it alotted to him of God Ephes 1.22 2 who is most eminent high and powerfull 3 who only hath receiued the spirit aboue measure Then it is a presumptuous dealing of the Papists who make the Pope to be the head of the Church Their distinction of Imperiall and ministeriall head is but new found for heretofore they vsed to say that Christ took Saint Peter into the fellowship of the indiuisible vnity so making them both one And as false it is as neuer hauing ground in the Scripture but is a mâ—ere inuention of their owne braines for they say Christ is the Imperiall head that is he quickens giues grace The Pope is the ministeriall that is he gouerns which is to separate those offices that are coÌ„ioined in Christ secondly how doth the Pope gouern is it by maintaining the peace of the Church c No but by making lawes binde to mens consciences and the like Sauiour of his body Consider heere 1 The kindâ— of the benefit 2 The pâ—rson that bestowes it 3 The obiect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sauiour A word in Greeke which those that are Grecians say cannot bee fully expressed in Latin signifying as much as a most absolute deliuerer from all danger and all euill whatsoeuer Mat. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is hâ—e alone of and by himselfe Act. 4.11 a body all the Elect implying two conclusions 1 That all that are giuen to him of God are saued hee saues not a legge or an arme only but euery part of the body b 2 That none but those that are giuen to him are saued by him c Vse is 1 To amplify the benefit of the head-ship of Christ in whom we haue true rest and securâ—ty so that wee may trust perfectly to the grace that is brought vnto vs. 2 It is for our comfort ioy and to stir vs vp to praise God as the Virgin Mary and old Simeon did and for this cause the Angell said that it was gladsome tidings that a Sauiour was borne vnto the
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
that it was kept fourteene dayes Answ First they kept indeed a Festiuall seuen dayes ouer but it was not the Passeouer Secondly if they did celebrate the Passeouer seuen daies longer it was because many were vncleane amongst so many people who could not goe home and come again the next moneth and so they thought that it might be continued other seuen dayes so that it was extraordinary vpon that Law Num. 9. Quest 2. How these seuen dayes were celebrated Answ 1. In generall all these seuen dayes were holy Leu. 23.4 2. But yet we must distinguish betweene the first and the last day and the fiue middlemost The fiue middle were holy in these respects First because that rite of eating vnleauened bread was to be continued Secondly because on all those seuen dayes there were extraordinary sacrifices to be offered proper to those dayes besides the continuall morning and euening sacrifice Leuit. 23.8 Numb 28.23 Thirdly because the people were to come together morning and euening to worship God and to feast together in a holy reioycing in the Lord 2. Chron. 30.22 Luk. 2.43 But the first and seuenth were in a peculiar manner and more strictly holy First because on these dayes there was an holy Assembly vers 16. Leuit. 23.7 8 Nvmb. 28.18 25. What this holy Assembly was see Nehem. 8.2 3 5 c. Secondly in regard that they were not to doe any seruile worke on these dayes vers 16. to the end they might haue the more liberty to worship God and not to be tyred and wearied with labour on the fiue dayes Vers 15. For whosoeuer eateth leauened bread from the first day vntill the seuenth that soule shall be cut off from Israel THe last thing to be considered is the necessity of this Sacrament of the Passeouer and so consequently of the Lords Supper instituted in the roome thereof That there was a necessary obseruation of it appeares in two respects First because it was expressely and simply commanded of the Lord vers 14. Secondly because of the penalty laid vpon those that should wilfully neglect or contemne it vers 15. for although onely this particular Rite of vnleauened bread be here expressed yet by a Synecdoche wee must vnderstand it of the whole Ordinance so that the contempt or neglect is not onely of this rite but of the whole Ordinance as appeares by comparing this with Numb 9.13 That we may more distinctly see wherein this necessity consists we are to consider in generall that a thing is then said to be necessary without which another thing cannot bee Now this is vsed in two respects first for a thing that is absolutely necessary without which a thing cannot possibly be so as are the causes of things said to be necessary Thus Christs death is absolutely necessary for our saluation Secondly it is taken for that which is necessary by consequence for the better effecting and more easie performance of a thing The Sacraments are necessary not as causes for then should they giue grace and saluation But they are necessary as a meanes of saluation and that also not simply for so is Faith the meanes and this commeth by hearing of the Word but in these two respects first because God hath commanded them they are his ordinances to trie our obedience and so although we should reape no benefit by them yet were we to obserue them Secondly in regard of our need because we are carnall and are most moued with things obiected to our senses not so much apprehending spirituall mysteries and therefore for the helpe of our vnderstanding and strengthening of our Faith God ordained the Sacraments that so more particularly wee might apply Christ to our selues Therefore wee must distinguish betweene the outward signes and the thing signified Christ is that which the Sacrament represents now to feed on Christ to celebrate this Passeouer for so is he called is absolutely necessary without which no saluation Ioh. 6.53 But as for the Elements and other Rites they are necessary but in part not as causes nor as meanes simply without which there were no partaking of Christ but in regard of Gods command and our better helpe In the Penalty obserue first the Extent thereof secondly the Persons against whom it is denounced 1. The Extent is in these words that person shall be cut off from Israel To take this in the largest extent it setteth forth three things First that those that offend against this charge shall bee separated from the communion and fellowship of the people of God and so be accounted as Heathen men 1. Cor. 5. last alludeth hereunto Secondly the taking of them cleane from the face of the earth either ordinarily by the sword of the Magistrate for so this cutting off is taken Exod. 31.14 15. or extraordinarily by the hand of God Thirdly a depriuation of saluation and debarring from life eternall a cutting off from hauing fellowship with the body of Christ hereafter because here they so little regarded the communion of his members as Psal 69.28 2. The persons against whom this iudgement is threatned are plainely set downe Numb 9.10 13. Where we see that if vrgent causes did hinder any one God in that case did dispense with him but if when he might conueniently keepe the Passeouer and was not hindered by the prouidence of God he did then neglect it then was he liable to this punishment We see therefore that the Iewes were bound in conscience to the obseruation of the Passeouer as they also did vers 28. and in times succeeding when they were growne carelesse or had forgotten the ordinances of God we see that godly Kings considering the great necessity of it had great care to restore it to its former obseruation as Iosiah and Hezekiah 2. Chro. 30. To apply this to our selues seeing that there is as great necessity of our Sacraments as of these of the Iewes as great a penalty denounced against the wilfull contemuers and neglecters of ours as of theirs we haue as great need of these helpes as they and as great benefit redounds to vs as to them it followes that we are as strictly bound vnto the obseruation of the Sacraments as they were and therefore we are not to thinkâ— it a matter arbitrary and left at our choise but to make conscience to come when God by his Minister doth inuite vs. 2. Againe as here is condemned all wilfull profanation and contempt of the Sacraments so likewise is reproued that superstitious conceit that many haue of the necessity of it who if they be sicke will haue the Sacrament brought to them c. AN EXPOSITION VPON THE THIRTIETH PSALME Psal 30.2 In whose Spirit there is no guile GVile is a spirituall deceit whereby a man deceiues himselfe before God in the matter of his saluation The kinds of it may bee reduced to foure heads 1. Guile in respect of Gods fauour when a man is deceiued by a false perswasion that he is in the fauour and loue
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
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
euill day that will come vpon vs as Reu. 6.11 And therâ—ore the Scripture puts a must vpon it Wee must through many afflictions enter into the Kingdome of God Herein also is the difference between the Church militant and the Church triumphant Yâ—a who in his owne expâ—rience doth not finde this to beâ— true Vse â—hat wee bee not secure thinking no euill wll come vpon vs. A conceit not onely of the wicked Psal 10.6 but euen of those also that haue giuen vp their names to God as Dauid Psal 30.6 Quest But whâ—n then is this day Answ God disposeth of it as of the day of death though it will certainely come yâ—t wee know not when to the end that weâ— might alwaies watch and prâ—pare our selues So that wee learne Doct. 2 That wee must prepare and be alwaies armed for an euill day Thus Iob thought of his afflictions before they came Iob 3.25 Thus Paul prepared for his afflictions Acts 20.22 c. And so doth hee warne Timothy 1 Tim. 1.18 Vse For reproofe of those that liue securely thinking that all peace and quietnesse shall still last and so like the people of Laish Iudg. 18. are easily surprized So much for the first degree In the sâ—cond obserue 1 The Time 2 The issue or benefit The Time is expressed in these words hauing finished all things Wherein we may note 1 the Action 2 the Obiect all things Doct. The instruction from thence is that the assaults made against vs are many all as Psal 34.19 The Commonwealth of Israel was a type of this which was continually exercised with afflictions in Egypt and afterwards till they came to be in quiet in the Land of Canaan And this is also verified in the life of Christ his Prophets and Apostles So then as there is an euill day certainely to be looked for so likewise are there many to be vndergone of vs. Wherein 1 God doth shew his goodnesse in assisting and deliuering vs and the truth of his promises in not forsaking vs. 2 Heereby God wouâ—d weane vs from the world in which through ease and quiet we too mâ—ch deâ—ight 3 And makâ— vs the moâ—e to â—ong after Heauen 4 This commeth â—o passe by reaâ—on of the vnâ—aâ—iable maâ—â—ce oâ— thâ— diuel who wâ—ll vse more mâ—anes than one to foyle vs if it may be as hâ— did to Iob and Christ Vse 1 To tâ—ach vs to looke for one affliction afâ—er â—nother and tâ—â—râ—â—ore â—till to preparâ— our selues 2 For comâ—ort thaâ— we doâ— not thinke our selues forsaken of God â—â—â—â—cause of mâ—ltitude of afâ—lictions and temptaâ—ionâ— sâ—eing that it is our condition whilest we liue heere Doct. 2. Finisâ—â—d It is not suffâ—cient well to acquit our selues oâ— somâ— one of those assaults that are brought against vs but we must valiantly stand against all whatsoâ—uer Hence is the constancy of the Martyrs commended that endured aâ—l sorts of afflictions Hebr. 11.36 and 12.4 Râ—asons are 1 Because all the promises of reward made vnto vs be annexed with thâ— condition of constancy and perseuerance to the â—nd Reu. 2.7 and in all those 7 Epistles Math. 10.22 2 Because without continuance all our former courage and constancy is in vaine Gal. 3.4 2 The benefit is in these words to stand fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in the Imparatiue moode as implying a duty but in the Infinitiue as noting a benefit the issue and euenâ— of the fight Implying that at length wee shall be conquerours and as victors stand last in the field when our aduâ—rsary is fled awaâ— Doct. They who doe well fight the battels of the Lord shall be sure at length to haue the victory 1 Cor. 10.13 Thus did Christ stand last in the field and so did Iâ—b Iames 5.11 Vse It serues for comfort and encouragement to fight valiantly for heere is the blessed issue that will â—â—compâ—nce all our labour and trauell VERS 14. Stand therefore c. IN this and the verses following is laid downe a particular exemplification of that generall direction giuen vnto vs how to keepe our selues safe from all the assaults of our spirituall enemies In which we may obserue how the Apostle laâ—es down 1 Duties to be performed which are twofold 1 Stand in this verse 2 Pray verse 18. 2 The meanes whereby they are performed 1 That wee may stand The meanes are expressed in sixe branches 1 The girdle of verity c. 2 That we may pray The meanes are verse 18. Before wee come to the particular handling of these points obserue here the coherence and ioyning together of these two duties Stand and pray Whereby we learne that as on the oe side wee should not be faint-hearted timorous and carelesse so on the other wee be hot proud aâ—d insolent trusting and presuming on our owne strength The first shewes that God will not helpe vs vnlesse wee labour and endeauour to doe our best The second shewes that we can doe nothing without the helpe of God We must pray so trusting to God to his promises and mighty power that we also stand that is vse the meanes that hee hath prescribed Againe we must so vse the meanes alwaies hauing an eye vnto God So neither tempting by neglect of the meanes nor presuming on the meanes to be carelesse in seeking helpe of God This was notably represented vnto vs in that first battell of the Israelites with the Amalekites Exod. 17. where Ioshua was fighting and Moses praying both together See the like 2 Chron. 14.10 11. Vse is for vs that we doe not separate those things that God hath ioyned together 1 The fiâ—st duty to be performed is in this word Stand a warre-like word tâ—ken from the manner of standing in warre Wee heard it vsed before verse 13. but not in the same Mood nor Tense and so not in the same signification There it was in the Infinitiue here it is in the Imparatiue there is meant standing after the fight heere in the very fight Now this word implyes 4 things 1 Courage in this Christian warre for timorous and faint-hearted soldiers are ready to fly away where a man of valour will stand it out 2 An abiding in that place and ranke wherein our Captaine Christ Iesus hath set vs and not to straggle from it 3 Watchfulnesse Not to be sluggish to lye downe and sleepe but to stand on our feet 4 A kinde of continuance and constancy Not to be still putting off and on of our armour but to keepe it on still From whence accordingly wee are to obserue foure duties 1 Christian soldiers must be of a valourous and couragious minde to stand against and to defie their enemies Such courage as Dauid had against Goliah which how needful it is in all things appeares in that the Lord doth so often vrge to Ioshua euen three times together Ioshua 1.6 7 9. Reasons 1 In regard of our enemies who are daunted with nothing more than with courage and valour and insult ouer vs when wee are timorous like