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
vers 22. that the Sonne quickeneth whom hee will hereby implying that euery Son of Adam is not quickened but those only to whom he sheweth fauour Now who they be is here expressed in this verse viz. such as heare his Word and beleeue in God 2. Verse 23. was shewed that there is an honour due to Christ now he sheweth what it is viz. to belieue in him c. Hence we learne Doct. 1. That they only which doe heare the Word of Christ and doe beleeue in God the Father doe partake of the the quickening power of Christ For this hearing and beleeuing is a beginning of our quickening and raising from death so that from hence wee may gather an euidence and assurance whether this quickening power of Christ doe belong to vs and whether we be of the number whom Christ will rayâ—e vp vnto life eternall yea or no. Doct. 2. That the honour which is due vnto Christ is to hearken to him in his Word and to beleeue in him This is all that is required of vs Deut. 18.15 Mat. 17.5 Ioh. 3.16 viz. to beleeue Vse is first to stirre vs vp to honour Christ by this meanes euen as subiects if they see their King to count himselfe honoured by such and such things they will endeauour to doe them 2. To reproue them that will honour God after their owne conceits as Saul 1. Sa 15.22 or after the traditions of men as Mat. 15.9 or by outward pomps and solemnities as the Papists which are but toyes to the excellent maiesty of Christ So much for the dependance The words themselues containe in generall a description of such as are raised vp by Christ The parts are 1. A Preface Verily c. of which hath been spoken before only here it is added to moue vs to attend vnto the matter deliuered as a point to bee much regarded and obserued 2. A promise wherein obserue first the Parties to whom it is made Secondly the promise it selfe hath euerlasting life c. The Parties are described by their actions first he that heareth Secondly and beleeneth these actions are both of them amplified by their obiects first my word secondly him that sent me The first action he that heareth which is layd downe both as a cause of the latter viz. of beleeuing and as a meanes to attaine to life euerlasting Whence we learne Doct. That the meanes to attaine to true faith and to eternal life is the hearing of the Word Rom. 10.14 15 17. Ephes 1.13 Act. 15.7 that faith followes hearing the Word Now eternall life is a consequent of faith as Esa 55.3 1. Ti. 4.16 hence the word is called the word of saluation Act. 13.26 Eph. 1.13 Rom. 1.16 yea saluation it selfe Heb· 2.3 Reason First hearing is a cause of knowledge now knowledge and illumination are a ground of Faith Secondly by hearing is the Spirit conuayed vnto vs by which Spirit Faith is wrought in vs by faith we are vnited to Christ and being vnited to him we haue a right and title to heauen So the Word is called the ministery of the Spirit 2. Cor. 3.6 Gal. 3.2 Vse 1 For Ministers that they be faithfull diligent and conscionable in preaching of the Word for it there bee no preaching there can be no hearing Rom. 10.14 a point of exceeding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people and cause them to lie in sinne and incredulity so becomming guilty of their blood 1. Cor 9.16 2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached c. The obiect of hearing is here sayd to be the Word of Christ Whence we learne Doct. That it is not euery word which is able to worke faith in vs but only the Word of the Sonne of God The Gospell my Word as opposed to the words of men and their traditions Ioh. 6.63 Rom. 1 9. Ioh. 1.18 and 14.6 The law cannot doe this for that is the letter that killeth and it is the ministery of death 2. Cor. 3.6.7 and much lesse then the words of men and their traditions Vse is to teach vs that as we be diligent to heare so we bee carefull to know what we heare The second Action is to belieue Though hearing be a thing necessary and a good ground-work and beginning yet it is not sufficient but we must further beleeue in the truth declared by the Gospell Doct. It is not sufficient to heare the Word onely but Faith must be added to our hearing Hebr. 3.2 Ephes 1.13 Rom. 1.16 For the Word doth but onely offer grace Now what good is it to haue a Benefice offered onely if it be not receiued but this is done by Faith Act. 13.48 Vse As before we were exhorted to heare so here wee are directed how to heare viz. not to content our selues with a bare and naked hearing or that we doe vnderstand the Preacher and know the mysteries of the Scripture but to apply the Word and Promises to our selues The Obiect of this action is described in these words him that sent me which is a description of God the Father and implies a relation betweene the Father and the Sonne as if he had said In him of whom I am who hath giuen me vnto the World c. Doct. God as he is the Father of Christ Iesus is the onely obiect of our Faith and therefore he saith not and beleeueth in God simply but in him that sent me And therefore wee must come vnto God in Christ and doe whatsoeuer we doe in and through him Heb. 13.15 No creature can bee the obiect of our Faith on which wee may rest because it is not able to protect vs from Gods wrath Neither is God himselfe as he hath immediately to doe with vs for so he is most strict in iustice and as a consuming fire before which we are but stubble Onely as he is well pleased in Christ and in him manifesteth his grace and fauour may approach vnto him with confidence Vse It shewes the vanitie of the most part of the World that either know not Christ or deny him as the Iewes and so dare to come vnto him in great iustice So much of the Parties The Promise is declared first affirmatiuely hath euerlasting life Secondly negatiuely and shall not c. Doct. The fruite of that honour which we performe to Christ Iesus is eternall life Ioh. 10.27 28. 1. Pet. 1.3 4. which is not in regard of any desert of the workes but of Gods free grace who sets downe this reward to encourage vs and to magnifie his owne mercy Which shewes his fatherly tendernesse towards vs that whereas we are bound to doe no lesse and he might absolutely command vs yet hee rather chuseth to draw vs on by the hope of reward Vse To bee stirred vp to the performance of these duties both in regard of thankefulnesse to God and in respect of our
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
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
instruments wicked men are and so not to bite the stone that is cast but to haue an eye to him that throweth it Further from the opposition of these two parts Not against flesh c. but c. ariseth this instruction Doct. That they who are quailed and daunted by flesh and blood will neuer be able to stand out against Principalities and powers Which is to be noted against the cowardlinesse of men that are mooued with euery temptation For the feare of men Wee see that Iâ—b being not moued with those losses that hee sustained at the hands of men did also valiantly stand out against the malice of Satan 2 Affirmatiuely but against c. In the exposition of which words there is some difficulty Principalities Property it is the Office of a Prince or the honour of a Prince In briefe it signifieth a gouernment and bâ—ing appâ—ied to a Priâ—ce it addes a gâ—eat emphasis to it So tâ—at Principaâ—ities is as much as those that haue a gouernmâ—nt Poweâ—s Some vndâ—rstâ—nd for an inferiour kinde of power as Titus 3.1 1 Tim. 2.2 1 Peâ— 2.14 attributing principalities to the highest and chiâ—fâ—st as vnto thâ— King and Powers vnto inferâ—oâ—â— Magistrates vndeâ— him From which distinâ—tion of 〈◊〉 woâ—ds some doe make degrees of diueâ—s but though I wiâ—l not deny but that there is an order of 〈◊〉 as Math. 9.34 and 25.41 which they make amâ—â—g the◠〈◊〉 â—or the better performance of their â—spandâ— pâ—ots aâ—d so take vnto thâ—mselues offices not that theâ— haue any assigned of God yet in this place is meant no such mâ—tter for heâ—re is no comparison made betweene the diuels what power one hath ouer another but betweene them and vs what power and gouernment they haue ouer vs So that Powers here signifieth an ability and power which they haue to execute their gouernment Worldly gouernours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This amplifies thâ— former concerning their gouernment and also limiteth it shewing that they haue an absolute gouernment but are onely worldly gouâ—rnours that is ouer the men of this world but yet lest wee should thinke that all men are vnder this gouernment it is addâ—d Of the darkenesse of this world â—hat is of thâ— ignorant and wicked of the world who are called darkneâ—s e who being blind see not the danger whereinto they implunge themselues by subiecting themselues to the diuell This also sheâ—es the cause how they come to be the diuels subiects because they are wicked and rebell against God Spirituall wickednesses Heere they are set forth 1 By their nature they are spirituall things and haue the properties of spirits as to moue from one place to another in a moment without resistance c. 2 Their quality they are most monstrous vile malicious wicked spirits and therefore called spiritualls of wickâ—dnesse in the Originall Whiâ—h are in high places The word in the Originaâ—l is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies Heauenly and iâ— traâ—slated chap. 1. verse 3. Heauenly tâ—ings not Placâ— But if we vnderstand it of placâ—s then it shewes whâ—re the diuels haue thâ—â— abâ—ade namely in the lowest heauen in the ayre If wee take it for Things then it shewes the cause of our combate that it is not for eâ—rthlâ— maâ—ters that they câ—ntend but for heauenly and spirituaâ—l things such as concerne the saluation of our souâ—es The words then area description of the terrour of our spirituall enemies described 1 By their Dominion Prinâ—ipaliâ—ies Gouernoâ—rs which is amplifiâ—d 1 by that Power that they haue to execute thâ—ir gouernment Power 2 By the parties that are gouerned The darknâ—sse of this world 1 Doct. Our spirituall enemies are such as haue a rule dominion and command A point cleare chap. 2. verse 2.2 Cor. 4.4 Quest But how comes he to haue this power whether is it of God or no for it seemes so to be Rom. 13.1 Anâ—â— That generall ground is there restrained to the gouâ—rnmâ—nts vnto all lawfull gouernments ordained by God But aâ— for the diuell he could indeed haue no power buâ— by Gods permission and although that God doe suffer him yet hath he no right and title vnto this dâ—gnity The reason then is 1 In regard of himselfe because hee doth tyraâ—nicalâ—y vsurpe this power like as doth the Pope his chiefe instrument 2 Tâ—es 2.4 Deut. 18 7. See Math. 4.9 Luke 4.6 2 In regard of his vassals that slauishly yâ—â—ld vnto him and voluntarily giue vnto him this power â—o making him their Prince Hoâ— 8.4 Now the deuill is so ambitious that if any thing be gâ—uen he will take it and giue an inch he will take an ell Vâ—e 1 To teach vs to take heede how wee yeeld to the deuill or giue him one joâ—e for where he can get an entrance there will hee set his throne if wee giue him sway a little hâ—e will bee the whole prince and ruler 2 To stirre vs vp to subiect our selues to our Lord Christ and to carry our selues to him as to our Lord and King for then will hee defend and mainâ—aine vs and as Kings doe not suffer others to beare ruâ—e ouer his owne subiects otherwise if wee refuse to haue him raigne ouer vs it is just for him to giue vs ouer to these cruell and tyrannicall Lords 2 Doct. As they haue a dominion so they haue power to execute the same and to keepe their vassals vnder them chap. 2. ver 2. The point is manifest therefore to handle this their Power more particularly let vs consider 1 The Ground of it It hath pleased God thus to arme them with power 1 In his iust iudgement for the punishment of the wicked 2 For the tryall of his children 3 For the manifestation of his power in the assisting of them 4 That the excellency of his graces wherewith hee armeth his children might be seene that they are armour of proofe to defend them 2 The Extent of it how farre this power reacheth To this in generall may bee answerd That hâ— is able to doe whatâ—oeuer is within the compassâ— of nature vnder heauen that may bee done by naturall meanes Hee hath no power vpon the heauens as to alter their motion c. But vnder the Moone hee hath power as 1 in the Aire toâ—nish it together with great violence to cause windes and tempests as when Iobs house was oâ—erthrowne Iob 1. â— In the water to raise vp tempests likewise for the drowning of ships and men to make breaches c. 3 In the earth to turne things topâ—â—e-turuâ—e houses trees c. 4 On liuing creatures to destroy them c. as the Swine Mat. 8. 5 On men to take their bodies and hurry thâ—m vp and downe from place to place as hee did Christs body to smite it with diseases to enter into it and take possession of it to trouble the conscience to stirre vp tâ—e humors of lust choler c. Quâ—stion But is not his power diminished by his fall Is he as powerfull as the good