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
they haue not ability in themselues without the helpe of one another But what he seeth c. This is spoken according to the capacity of the Iewes it implies a taking of councell together as Ioh. 1.18 Gen. 1.26 nor is it a word of speculation of Efficacy implying a communication of knowledge For whatsoeuer thinges c. Here are three points 1. The Sonne doth not only nothing alone without the Father but doth ioyntly with the Father what the Father doth 2. That this communication is not in some things but in all things 3. That as the Sonne doth the same things so he doth them after the same manner by the same authority to the same end c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise So that here in this 19. Ve. is contained a proof of the equality of the Sonne with the Father because the ioynt effects of both are one and the same The mystery and maine point here to be noted is That Christ is true God of the same essence with the Father and euery way equall vnto him Because First he can doe nothing of himselfe without the Father but as he doth all things originally from the Father so he doth them ioyntly with him Secondly yea he can doe nothing implying a necessity and impossibility Thirdly because he is in the bosom of the Father Seeing saue what he seeth the councels of his father and communicating him which none but Christ hath done Fourthly againe what the Father doth that he cannot but do Fiftly because this concurrence is in all things Sixthly and lastly hee doth euery thing after the same manner with the Father All these shew an Identity Samenes and Equality between Christ and God the Father Some illustrate this by examples as if a thing burne and cannot chuse but burne and burne alwaies we say that it is fire so Christ doing diuine workes and the same with his Father and that hee cannot but doe them and doth them after the same manner that his Father doth hee must needs be God Some Hereticke haue obiected against this place that Christ doth these things by imitation and this they say is meant by seeing and shewing Answer It is false because he doth these things by the same authority and power that the Father hauing life and power in himselfe as vers 26. and because he doth them after the same manner that the Father doth As touching the Phrases of seeing on the Sonnes part and shewing on the Fathers part these are spoken First in regard of our conceit Secondly to shew the distinction betweene the Persons the Father being the Fountaine of the deity sheweth and the Sonne the second person is sayd to see 3. This may be interpreted of the humane Nature of Christ Vse 1. Seeing Christ proues his equality with the Father in regard of the effects common to both we must learne to account of all things done and spoken by Christ as done and spoken by God the Father and so to giue credence reuerence and obedience accordingly to the same 2. As to account of the doing of Christ as done by God so likewise when we behold the workes of God the Father as the frame of the World and the things therein and doe consider in them the glory and Maiesty of God to consider also in and by them the glory and excellent Maiesty of Christ and in this we goe beyond the Iewes Turks and Heathen who in the creatures caÌ„ behold the Maiesty of God the Father only 3. In the workes of redemption which set forth the loue mercy and goodnes of Christ towards vs to obserue the loue and mercy of God 4. That what Christ doth by Necessity though not of compulsion but of nature and essence we shuld endeuor to do striuing â—o do â—he will of God and to doe nothing but what we haue a warrant for out of the reuealed wil of God So like wise to be like to him in all things viz. in kindnes in goodnes in honesse and such like vertues which are layd downe in the Word as a rule for vs to walke by and wherein he hath set himselfe forth as a patterne for vs to follow For a ground of this note that prayer of Christ Ioh. 17.21 we are all one not in essence but mistically hauing the same Spirit Wherefore wee should labour as truly to initate God as Christ though not as equally And as Christ did his essentiall vnion by effects equall with those of his Father so wee to shew our spirituall vnion by like effects Verse 20. For the Father loueth the Sonne and sheweth him all things that himselfe doth IN these words are layd downe the Causes of the former effects they are twofold First Partly the Loue of the Father Secondly Partly that the Father doth communicate all things to the Sonne The Father loueth the Sonne This is here expressed by a kind of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loueth him alone none like him him in and for himselfe vid. Col. 1.13 Ephes 1.6 Matth. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth one that onely and wholly beloued Reason of this is not grace and fauour but Nature because Christ is his Sonne as earthly men doe loue their children because they come from themselues and are of their substance vid. Pro. 8.30 Heb. 1.2 Now according to the greatnesse of the persons louing and loued so is the loue viz. euery way infinite the like whereof is not in the World to be found So that Christ is hee in whom is the beginning of Gods loue and on whom it doth rest and from whom it is conueyed to all other This first doth greatly amplifie the loue of God that hee would giue the Sonne of his loue to vs and of Christ that being his Fathers delight hee would come from his bosome for our sakes How great a loue were it for a King to giue his onely sonne for a poore Captiue This thing was so highly accepted of God in Abraham that hee did not spare his onely sonne that it was an occasion why God did sweare so to blesse his posterity Gen. 22.16 17. 2. This is a maine ground to strengthen our faith in the intercession of Christ to come vnto the Throne of Grace with confidence and boldnesse For is Christ the Sonne of Gods loue and will he then deny vs any thing that we shall aske in his Name And for this cause wee ought to hold vs close to Christ and to sticke wholly to him Further this loue must be considered not onely as a thing proper to Christ but also as an euidence of Gods loue vnto vs that we may gather from hence that we are loued For Christ hauing vnited vs vnto himselfe wee may be assured that God who so greatly loueth the Head will also loue the Members Ioh. 17.23 And this is meant Matth. 3.17 God is well pleased in Christ not onely with him but with whomsoeuer he beholds in him as Ephes 1.6 so that
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
vnto life therefore the Scripture must needs giue it vnto Christ else how could life be had in the Scriptures Vse it shewes whither we must goe to find Christ not to the writing of men but to the Scriptures Further from the time wherein Christ did vtter this viz. before any part of the new Testament was written and therefore hee must needs meane the old we may note that Doct. Christ made knowne to the ancient Fathers before his incarnation Which may serue to refute the opinions of those that thinke the ancient Iewes were moued onâ—ly with temporall promises and iudgement and not with spirituall But it was Abrahams Faith in Christ not his hope of the Land of Canaan that was imputed to him for righteousnesse How can Moses be said to haue suffered the rebuke of Christ Heb. 11.26 if he had not beleeued in him Vers 40. But yee will not come to me that yee might haue life NOw followes the reproofe of these Iewes which is in generall for their incredulity in that they did not beleeue in him whom the Scriptures declared This their incredulity is generally laid downe vers 38. aggrauated first by the causes thereof first ignorance vers 37.38 Secondly wilfulnes in this verse Thirdly want of loue vers 42. Fourthly ambition v 44. Secondly by the Issue viz. condemnation vers 45. c. In this verse we haue to note first a declaration of the sinne it selfe namely obstinacy yee will not come to me Secondly an aggrauation of it by the mischiefe following vpon it namely losse of life that yee might haue life Note here first the inference of this vpon the former Wee haue heard that they thought well of the Scriptures and looked in them to haue eternall life yet we see they come not vâ—to Christ in and by whom they might haue life What is the reason of this Surely their opinion was on a false ground they looked for life by other meanes then by Christ as by their owne righteousnesse c. Hence note Doct. They that are perswaded to attaine life by false meanes will neuer be brought to seeke after the right meanes Thus the Iewes Esay 30. and 31. trusting to Egypt withdrew themselues from the Lord the onely meanes of their safety Thus did the Scribes and Pharises Luk. 7.30 despise the councell of God whereas Publicans Souldiers Harlots c. came vnto Christ Why Because these had no other ground to trust vnto whereby they might attaine to life But the Pharises were full of many false perswasions of attaining to it by other meanes Mat. 21.30 Luk. 1.33 Vse is to teach vs to take heed that our soules be not possessed with false perswasions The obstinacy and wilfulnesse of the Iewes appeares herein that neither by the preaching of Iohn nor by the witnesse of God the Father giuen to Christ at his Baptisme nor yet by the testimony of the Scripture they would be mooued to beleeue in Christ Doct. They that haue the Word preached and yet beleeue not in Christ are guilty of the sinne of obstinacy They are scorners Prou. 1.22 Reade Ezek. 2. and 3. Matth. 23.37 Act. 2â— 27 For if a man haue eyes and yet see not the Sunne when it shineth shall we not thinke that he winketh of purpose Obiect But the case is not so in spirituall things Faith is not in our power wee haue not these spirituall eyes to behold Christ of our owne How then can it bee obstinacy if we doe not beleeue Answ 1. I answer that there is no man that liues where the Gospell is preached and yet beleeues not but he doth faile in doing of some things that hee might doe So that though sauing Faith be not in his power yet doth he wilfully neglect to doe many things which are in his power whereby he might attaine vnto Faith as neglect of comming to the Church of attention to the Word of Prayer c. 2. Howsoeuer we haue not free will to beleeue yet can we resist and gainesay the truth and distrust God from a freenesse of will arising from the peruersenesse of our corrupt nature So that both for wilfull neglect and also repugnancy and resisting of the Word shall such be condemned as obstinate Vse To condemne those that liue vnder the Gospell and yet are not wrought vpon by the Gospell whose case is worse then that of Sauages and Infidels From the aggrauation of this fault we may learne that Doct. 1. They that are obstinately set against Christ and â—is Gospell by no promise no reward can be moued to relent and yeeld vnto Christ no not for life it selfe Such obstinacy was in Lots sonnes in law Gen. 19.15 in the Egyptians Exod. 9.21 Psal 58.4 5. Act. 13.45 For obstinacy doth so fill and possesse the heart that neither threats nor promises can take any place Vers 41. I receiue not the praise of men THis verse is inserted in policy to preuent an obiection that the Iewes might make For whereas he had reproued them for not comming vnto him they might thinke thereupon and say O surely this man would haue many followers he would that men should praise and applaud him Wherefore Christ tels them that he seekes not he hunts not after the praise of men it is their saluation that he aimes at Doct. Christ in those things that he did did not seeke for his owne honour reputation and glory but to bring saluation vnto others and so many times when he had done a great work he withdrew himselfe to take away all occasion that people should not talke of him yea hee forbad them to speake of him For first he needed not this popular applause and commendation being the Sonne of God Secondly his works did commend themselues Thirdly yea praise followed him where he fled from it Fourthly Christ did now abase himselfe and would now shew himselfe a patterne of humility for our imitation and therefore he did not seeke to extoll himselfe Ioh. 13.15 Mat. 20.27 28. Vse To set Christ before vs and to follow him looking to our duty to doe because God hath laid it vpon vs not because of applause and commendation And this as it is to bee done of all so especially of Ministers that stand in Christs stead who looke that they draw people vnto them for their good and not for their owne praise and so to preach as not to preach themselues but for the edification of the people Vers 42. But I know you that yee haue not the loue of God in you In this verse is expressed the second fault for which hee reprooueth them viz. their want of loue which is the second cause of their incredulity Here note first the ground of his reproofe Secondly the thing reprooued 1. The ground I know you Whatsoeuer you pretend I know that it is not for Gods honour and glory that you doe this c. Doct. Christ knoweth mans heart and disposition bee hee good Ioh. 1.47 or bad Ioh. 2.25 Vse for
things which hee allowes who knowes best what is good and praise-worthy Obiect But may wee not doe those things that are praised by the Saints Answ Yea for they doe it being directed by the Word and illightned by the Spirit so that their praise is the very praise of God But it must not bee vnderstood here of that commendations which is giuen by naturall men Doct. 3. From hence we may also learne that it is lawfull to seeke for praise because it is a reward of piety and vertue so that not the thing but the manner of seeking it is condemned Now in this case we must doe as men vse to doe that seeke the praise of another they will obserue to doe euery thing that may be pleasing vnto him c. so if wee will seeke the honour of God we must marke diligently what is his will what is acceptable to him and in those things we seeke to honor him by obeying his will and then shall we be assured to receiue honour from him againe 1. Sam. 2.30 Doct. 4. Alone This implies that we may not seeke praise of God and of men both together labouring to approue our selues in some things to God and in some things to man for the iudgement of God and man are contrary and we cannot satisfie both And therefore wee must set our selues to reiect the one and to seeke wholly the other Vers 45. Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whom yee trust AFter that our Sauiour had reprooued these Iewes for their vnbeliefe and laid downe the causes thereof viz. their ignorance obstinacy want of loue and ambition hee comes in the next place to the euent and issue that will follow vpon this their incredulity telling them in these words that condemnation remaines for them they shall be accused and so as that they shall be condemned It is then a very seuere Commination against them wherein obserue first who shall accuse them first negatiuely one is remooued Think not that I. Secondly affirmatiuely another is declared who it shall be viz. Moses Secondly for what they shall be accused First in generall from the manner of Christs proceeding how that after hee had first soundly prooued the point in question viz. that hee was God and also reproued them for their incredulity now seeing them still to remaine obstinate and that nothing would worke vpon them hee can no longer forbeare but hee threatens this â—eauy iudgement vpon them Hence we learne Doct. That when men will not be moued with soundnesse of argument or with reproofes they must bee more roundly dealt withall by denouncing the iudgements of God against them This was the practise of Christ against all obstinate men as the Pharises Mat. 23. Many woes denounced Of Moses with Corah and his company Of Iohn Baptist with the same Pharises Mat. 3.7 Tit. 1.13 For when milder meaneâ— will not preuaile this may worke vpon them Iud. vers 23. Therefore as lenity and mildenesse doth become the seruant of God so doth also seuerity beseeme him according as hee hath persons to deale withall These cautions obserued first that he haue a calling to doe it for then doth the threatnings terrifie as if a child be threatned by his father a subiect by hiâ— Prince Secondly that the person be certainely found to bee obstinate Thirdly that it be done without passion in a holy zeale with meekenesse Fourthly that it be done without respect of persons to one as well as another sparing none Fiftly that it be for weighty causes not for trifles as Excommunication is now vsed which makes it so lightly esteemed of Sixtly it must be vsed in the last place after all other gentler meanes sought· In particular first consider the occasion of these words Doe not thinke implying that this obstinacy arose in them because they cared not for Christ nor estemed what he said whom they accounted but as a meane man like vnto others yea worse then others holding him for a blasphemer prophaner of the Sabbath c. but as for them they had Moses for their Patron whom they trusted in This their thought being not yet vttered Christ preuenteth telling them that euen Moses whom they so highly magnified should be their accuser Of this dealing of Christ we haue many examples how hee doth preuent the thoughts of his hearers so meeting with sinne at the beginning before it breake out further A patterne for Minisâ—ers to follow teaching them to diue into mens hearts as farre as they can Wâ—ich they may doe 1. By dâ—ligent obseruing of tâ—eir owne disposition their owne temptations c. and to thiâ—ke the same may bee in others c. 2. By obseruing what hath been the quality and disposâ—tion of his Hearers what their conceits and opinions â—â—â—ir excuses and pretences c. 3. By the Word which can search further then any other meanes Thus shall they meet with sinne in time and suffer no roote of bitternesse to sâ—â—ing vp 2. The parties accusing Not Châ—â—â—t but Mâ—ses Thinke not that I. But how may this be doth Christ accuse aâ—d â—â—ndemne vnbelâ—euers Answ This may be taken two wayes either litterally and that first in regard of that proper and maine end for which Christ came into the world viz. not to condemne and accuse sinners for this the Law had done before but to saue Secondly in regard of his high Office to be a Iudge to heare and giue sentence and not to be an Accuser 2. Or figuratiuely first by way of concession as if hee should say Though I should hold my peace and say nothing of you to my Father yet should you not be acquited for euen Moses whom you hold for your Patron shall accuse you Secondly by way of amplification as if he had said Thinke not that I alone will accuse you there is another also that will accuse you euen Moses From the connection of these two obserue Doct. They that beleeue not Moses and his writings shall haue Moses to be their accuser So they that beleeue not the Prophets haue the Prophets for their accusers The same may be applied to the Apostles and all faithfull Ministers of the Word for they all bring not their owne but the message of God whose Word cannot goe backe in vaine but it either breeds faith or makes moe obstinate it is either a sauour of life or of death 1. Cor. 6. Vse It teacheth vs to be very carefull in reading of Moses the Prophets Apostles c. in hearing the Ministers of the Word to take heed how we reade and heare viz. so that wee apply both threatnings and promises to our selues that we beleeue all doctrine of Faith follow after all graces whereunto we haue been stirred vp auoide all vices from which wee haue been dehorted Else eâ—ery Chapter and verse that wee haue read euery Seâ—mon 〈◊〉 â—â—struction that wee haue heard shall be a witnesse against vs to accuse vs.
Heauen The friend That is such a one as the Bridegroome deputeth in his stead to wooe the Bride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring her home to prouide for the marriage c. Standeth and heareth him and reioyceth because of the Bridegroomes voyce Hee reioyceth for the good end of his seruice and that the Bridegroome doth in person performe that which he did for him 2. The Allegory The Bride is the Church the Bridegroome is Christ the Friend of the Bridegroome is here meant particularly Iohn who was sent to prepare the Bride for Christ for this was the end of his Calling Now hee hearing that Christ is come and himselfe speaketh to his Bride and that the people hearken vnto him now doth he reioyce c. Now the application is excellent and very fit to conuince that enuious and ambitious conceit which possessed the disciples minds concerning the greatnesse of Iohn aboue Christ I am not saith Iohn the Bridegroome but the Friend sent to prepare and fit the Bride for him now how great a sinne and offence were it for vs if being sent to woe for the Bridegroome I should speake for my selfe if I should take the honour due to him vpon my selfe and so cause the Bride to commit idolatry and spirituall fornication with another man Now come we to the instructions arising from the maine scope of these verses which is to shew the great difference that is betweene the Ministers and Christ Wee may obserue first the Comparison secondly the Inference The Comparison sheweth first the place of Christ and the place of the Church The point is Christ is the onely Bridegroome and Husband of the Church and the Church is the Spouse and Bride onely of Christ Whence it is that such titles of Head Husband Bridegroome are giuen to Christ onely in relation to the Church of Wife Loue Spouse to the Church onely in relation to Christ 1. Cor. 11.3 Eph. 5.25 Mat. 9.15 Ephes 5.23 and in the booke of the Canticles Chap. 4.8 Eph. 5.23 Three especiall reasons there are why a man hath the prerogatiue to be a Bridegroome 1. The gift and consent of the Parents 2. The loue and choice of the party that is the Bridegroome 3. The willing consent and liking of the Bride 1. Ioh. 17 6 9 11 23 25. The Church is the gift of the Father 2. Ephes 5.25 Act. 20.28 Hos 2.19 20. The loue and choice of Christ Ephes 5.26 3. Cant. 2.16 Ephes 5.24 The good liking and willing obeâ—ience of the Church This then is the prerogatiue that is due onely to Christ Vse This commends vnto vs the great loue of Christ in vouchsafing this honour to the Church to debase himselfe so farre as to be her Bridegroome Whereas indeed the best in the Church may say as Iohn Mat. 3.11 I am not worthy to carry his shooes and as Abigaile said when she should be Dauids wife 1 Sam. 25.41 When Hester was taken to be Ahashuerosh his wife though she were a poore captiue yet was there some cause why the King loued her viz. because she pleased him Ester 2.9 but in the Church there is no cause why Christ should cast his loue on her as appeares Ezek. 16.6 2. How carefull ought we to be in pleasing of him and by loue to answer this his loue to carry our selues reuerently to subiect our selues vnto his commandements to seeke his honour not to carry our selues rebelliously presumptuously and proudly Againe this is matter not onely of instruction but of triall also whether wee are of the Church or no. This will appeare by our carriage for if we be proud contemptuous of our brethren worldlings couetous c. it shewes that the Spirit of Christ is not in vs whereby wee aâ—e vnited vnto him and one vnto another if it were then would the fruits thereof be in vs as loue meekenesse c. 3. For Consolation first that so Christ will performe the duties of marriage what are they That he will protect and defend and prouide for her for he is both able because God and willing because he was not constrained to take the Church for his Spouse Gen. 20.16 Secondly so Christ is a companion with vs in all distresses Act. 9. though he were in Heauen yet by vertue of this vnion he was persecuted so Mat. 25. penult Heb. 2.17 Thirdly the Law of marriage requireth that there be a communication of all the goods of the Husband with the Wife Now Christ is rich and full of grace and so is the Church Psal 45.13 Though the Church start aside sometime yet doth not God cast her away Ier. 3.11 Ezek. 33.10 11. Yea such grace is giuen the Church that she shall neuer fall away finally Rom. 11.29 Ioh. 10.28 Ioh. 13.1 So that this bond is indissoluble and neuer to be broken which is another consolation we receiue from hence that we are the Spouse of Christ 4. For refutation So the title giuen to the Pope of Rome to be Head of the Church is most dishonourable and derogatory to Christ Hee is not so the Friend of Christ but plaine Antichrist arrogating that honour to him which is due onely to Christ 2. Cor. 11.2 our Husband Iohns disciples would faine haue made him Pope too but he refused it 2. The comparison sheweth the place and duty of the Ministers of Christ Doct. Ministers of Christ Iesus are friends of the Bridegroome whom Christ vseth to call home the bride as Ieremy was cap. 3.1 and Hos chap. 2.1 Matth. 9.15 children of the Marriage-chamber The reason why it pleaseth Christ to haue these friends is first for the honour of himselfe â—s it is the honour of a gâ—â—at man not to doe all by himselfe Secondly for the good of thâ— Church that the Church might more familiarly receiue the Word by the Ministery of man which would be astonished 〈◊〉 she should now heare Christ speaking to her from Heauen in his Maiesty and glory Thirdly this is a meanes to trie the simple and pure obedience of the Church that shee doth not so much regard the messengers as the message because it is her husbands will and so she will obey it by whomsoeuer she receiues the knowledge of it Vse This sheweth the dignity and excellency of the Ministers Calling 2. To teach Ministers to be carefull in the discharge of their duties seeing their calling is so weighty Now let vs see what duties belong to the Ministers as they are the Friends of Christ They are these 1. To be Sutors to the Bride 2. Cor. 5.20 to labour to win many wiues for Christ 2. When people are wonne and conuerted then to keepe them from starting backe and following strange flesh for Ministers are not onely planters but also waterers and Nurses to bring vp as well as fathers to beget children vnto God and if they continue not to the end these lose the fruit and recompence of all their former labours 3. If by the temptations they fall then to
24. and 〈◊〉 will keepe vs as it kept Ioseph Gen. 39.9 Cohabitation is that the hâ—sband and wife dwell together enioying the mutuall hâ—â—pe and comfort one of another 1 Pet. 3.7 1 Cor. 7.12 13. Where the Apostle vseth an argument which if it hold in those marriages where one party is an Infidell much more then where both are Christians and this was meant Gen. 2. vlt. in that commandement that a man should leaue all and cleaue to his wife and this is the ground thereof Reason is twofold drawn partly from the benefits that come by Cohabitation as first because all marriage duties are hereby better performed loue increased and preserued the gifts and graces bestowed on either of them shall be better obserued and so God shall be more praysed and glorified their affections more neerly knit together for absence doth alienate affectioâ—s c. Partly from the hurts proceeding from the neglect thereof 1 A neglect of the duties of marriage 2 A hinderance of breeding and begetting holy seed 3 A lying open to the snares and temptations of Satan to many noysome lusts and occasion of falling into adultery Now this is absolutely necessary 1 By consequent because it giueth occasion to adultery wherby marriage is broken 2 Simply in it selfe in the vttermost extent If it be an obstinate wilfull and finall desertion it doth directly breake the bond But will some say How shall we know whether it be such a desertion or no We may know it by these two signes 1 By the open profession of the party forsaking as if he be a Papist c. and â—o refuse obstinately to abide and dweâ—l amongst those that are truely religious Heereby hee manifestly procâ—aimes that his departing and desertion is obstinate and that hee will neuer returne againe 1 Cor. 7.15 2 By the continuance in this separation as is further manifested by the comparing it with the statutes of Colledges from which iâ— any one absâ—nt himselfe for such and such a time without giuâ—ng notice thereof and without any necessity this his separation anâ— desertion is adiudged wilfull and hee expuist ipso facto So the Lawes of the Land haue determined vpon seuen yeeres absence Obiect But there is nothing for which a man may put away his wife or shee her husband but onely for adultery and so not for desertion Answer Indeed nothing doth dissolue the band by diuorce and putting away but adultery of which the places Math. 5. Mat. 19. are to be vnderstood but yet besides this there are other causes whereby wedlocke is dissolued as namely death and so also by desertion in which case vpon complaint the Magistrate doth relieue the innocent party wronged Quest Whether it be simply vnlawfull or no to be absent for a time No if it be not in the vttermost extent 2 If it be with mutuall consent 2 Kings 4.22 Pro. 7.19 20. 3 If it be for weighty affaires either for family or other occasions by vertue of ones calling as of Courtiers Lawyers Mariners c. 4 If it be for an ineuitable impediment and necessity as if a man be taken captiue or the like But these cautions in all must be obserued that it be a departing with griefe and sorrow euen as if it were a pulling of one member from another 2 That there be a returne againe so speedily as possibly they may and lastly in the time of their absence to supply their presence by frequent intercourse of letters sending tokens of mutuall loue and enquiring of one anothers wellfare c. From hence wee may learne first the erronious opinion of the Canonists that hold that there is nothing that doth breake the band neither adultery nor desertion yet they hold many causes of separation from bed and boord so the band shall remaine yet they shall haue no meanes of performance of marriage duties 2 This condemnes them that thinke themselues neuer well and merry but in the absence one of another as they that 〈◊〉 abroad when their wiues are at home and such as send their wiues into the countrie c. The other common duâ—â—es that are meet and coâ—uenient and indeed necâ—ssary for the well being aâ—d comfortable good religious aâ—d peacâ—able estate of marriage and bâ—tter prâ—â—eruing of that knot These are twofold either as they are both ioyntly to performe to others either â—uch as they are mutually to performe one vnto anoâ—her And they are two 1 Loue Titus 2.4 2 Prouident care for the good one of another This loue is the bond of perfection Col. 3. and it is the ground of all other good duties and the cheerefull and ready performance of them So that if any duties be neglectâ—d between them then hence may we gather the ground of it viz. want of loue But let vs sâ—e what kind of loue the Scripture heere requireth it must not bee a mâ—ere naturall loue or a worldly loue but it is a spirituaâ—l loue arising from obedience to Gods commandement and a conscience of his ordinance That loue that is for the things of this world as for honour riches beauty c. is fading and continues not because take away the cause take away the â—ffect those worldly things decaying the loue thereof must also needes decay farewell it But the spirituall loue grounded vpon the consideration of Gods ordinance is firm and constant and lasteth alwaies because thâ—y considâ—r that God hath ioyned them together and so because she is my wife because he is my husband c. therâ—fore they loue one another This coÌ„demnes the vnnatural practice of those that cannot affect one another but loue any other rather then thâ—ir owne wiues and husbands yea because thâ—y are their husbands or their wiues as many will say I could loue him if he were not my husband or if shee were not my wife 2 Duty The former doth especially respect the affection this the action that they bee prouident and carefull one for the good of another Prou. 31.1 This good standeth in foure things 1 In the soule 2 In the body 3 In the goods 4 In the good name of one another in which the good or ill of one another doth consist for all together this is a generall meanes to be vsed namely Faithfull and daily prayer one for anoâ—her for the meanes to obtaine any blessing of God is prayâ—r Iames 5.16 This to be performed continually without ceasing so Gen. 25. Isaac prayed for the barrennesse of his wife And this must be done both inwardly by themselues in their secret prayers and also one with another So Isaac is said to haue prayed with or before his wife Gen. 25. 1 For the soule either to winne them and conuert them or to build them vp further being conuerted For the former see 1 Peter 3.1 1 Cor. 7. The reason is because this bond is not onely and so much for carnall respects as indeed for the good of the soule as for this respect they are called the bonds of