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
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
the Woolfe that flies away if he be resisted but if you runne away hee sets vpon you eagerly 2 In regard of other vnto whom our valour may be a great encouragement as 2 Chron. 11 14. Vse To be exhorted to the performance of this duty and for motiues to stirre vs vp to consider 1 How in our fight the Lord is with vs and stands by vs. This motiue was vsâ—d to Ioshua Iosh 1.5.9 2 That we fight in the name of the Lord armed with his power which is ingagâ—d in our fight this gaue Dauid tâ—at inuincibâ—e couâ—agâ— 3 The cause of our fight that is iust for the saluation of our souâ—eâ— Now the â—quity or the cause is a great â—ncouragâ—ment to soldiâ—rs as vnto Iphtah Iudges 11. And contrarywise that the cause of our aâ—uersaries is most vniust who fight against God to dissoâ—ue his workes to diminish his Kingdome c. 4 That wee fight with enemies indeed but enemies vanquished and spoiled Col. 2.15 Hâ—b 2.14 Yea whose wâ—apons are aâ—l blunted the sting of afflictions of sin and of dâ—ath being taken away 5 The promisâ— of victory and assurance of it Then which thâ—re cannot be a greatâ—r incouragement 2 That wâ—e must be carefull to abide in that place wherâ—in our Captaine hath placed vs 1 Cor. 7.20 Ephe. 4.1 But we aâ—e to know that we haue a double place or calling 1 Generall as wee are Christians members of Christ profâ—ssing his name 2 Particuâ—ar as we haue seuerall places in the Church The duties thâ—n are two 1 That we remaine firme and stedfast in the Church not forsaking our profâ—ssion and straggling out of it for the Church is the field in which wee must fight and râ—maining in it wee are vnder the protection of our Captainâ— but straggâ—ers from the armie haue neithâ—r protection of Capâ—aine nor helpe of fellow soldiâ—rs to defeâ—d and so fall into thâ—ir â—nemies hands as tâ—e Separatists 2 That wee bee carefull to abidâ— in tâ—at particular place wherein wee aâ—e set be weâ— Capâ—ainâ—s Liâ—utenants oâ— soldiers that is Magistraâ—es Ministâ—rs Mastâ—rs of familiâ—s or the like Rom. 1 â— 4 c. To be stirred vp hereunto consider wee 1 That it is the wise Lord that hath appointed vs our seuerall places and callings Hâ—b 3.2 2 That this standing in our rankes is the comelinesse and beauty of the armie yea the very strength of it for confusion breâ—ds disturbance and giuâ—s adâ—antage to the enemies Thus in the body all the membâ—rs standing in their due place make vp the comâ—inesse thereof and are ready for the mutuall hâ—lpe one of another 3 That thus wee shall best mâ—nifest the graces of God giuen vnto vs whilst we keâ—pe euery one his own place as â— common Souldier though hee may well mannaâ—e a Pike or a Gun yet cannot well discharge the place oâ— a Caâ—taine 4 That the Lord will seeke for vs and reward vs in our places wherâ— hee set vs. If hee finde vs out of our rankes he may haply giue vs a knocke or cashiere vs â— as he did Corah Dathan and Abiram 3 That wee be watchfull and stand vpon our defence against these our enemies 1 Pet 5.8 For else we may be suâ—denly surprized The diuâ—ll comes as a thiefe hee sends not an herald before him with defiance hee fights not to shew valour but his aime is at bloud and spoile and so hee vseth all treachery Vse Mat. 24.43 4 We must stand alwaies armed and defenced against our enemies nâ—uâ—r putting off our armour for here is the difference betweâ—ne this spirituall and carnall warfaring The night truce season of the yeere may cause a laying aside of armes for a time in this earthly warre but there is no intermission in the spirituall fight Ob. But this seemes a very burdensome and tedious matter Answ Not at all but if we come once to haue this armour well fittâ—d vnto vs it is most easie and pleasant for vse Math. 11.30 and no whit combersome though otherwise in regard of defence it be called armour Vse To reprooue those that are weary and fall away Such neuer had this armour well fitted vnto them as Iudas and Demas Ver. 14. And your loynes gâ—rded about with verity NOw followes the manner and meanes of performing the former dutie for which end the Apostle doth distinctly dâ—scribe the armor of God laying down the seueraâ—l parts and pieces of it which are in number sixe The first is expressed in thâ—se words And your loynes girded about with verity But before weâ— come to the handling of this and the other particulars there are three generall obseruationâ— taken from all ioyntly coâ—sideâ—ed to be spoken of The first is this that most of these pieces are defensiue bâ—t oâ—e offâ—â—siue viz. the sword of the Spirit and that but in part bâ—ing also defensiue 2. That heere is armour for the forepart buâ— none at all for the hinder parts of a man 3 That euery part before is couered from top to toe Hence wee learne three instructions 1 That Christians must more seeke to defend themselues and maintaine their owne than to annoy their enemies Thus did Christ when hee made himselfe our example in his first conflict with Satan we see Satan first sâ—ts vpon him he onely defends himselfe and thus haue the seruants of God dealt with the instruments of the diuell from time to time This is an argument that our cause is iust 2 That in this Christian warre and conflict weâ— must neuer flie away but stand vnto it face to face There is no hope to get good by running aâ—aâ— it iâ— dishonourable to God and dangerous to our selues bâ—bâ—cause then wee lâ—e all opâ—n to the weapons of the diuell thâ—refore let there be in vs the mind of Nehâ—miaâ— Nehe. 6.11 for the diuell fights not for glory as meâ— doe who thinke it as great a glory to put their enemies to slight as to slay them but it is bâ—ood that hee aimes at wherefore let vs remember Lots wife Luk. 17. and that hee that sets his haâ—d to the pâ—ow and lookâ—s backe is vnfit for the Kinâ—dome of Heauâ—n hee that â—â—ies is vnwâ—rthy to be a soldier of Christ and thâ—refore not to flie hoping to come againe another time being in the meane while naked to all the darts of the diuell who may wound vs at his pleasure 3 Heere is complâ—at armour for the forepart a helmet comprehending the beauer and gorget to couer the head and face downe to the neck A brestplate containing vnder it the skirts or bases to couer all vnto the knees The Greaues or Bootes to couer the legges vnto the sole of the foot For thâ— right hand a sword for the left a shield Lastly a Girdle or Belt to biâ—de all together Whence the iâ—struction is that the graces of Gods Spirit that hee bestowes vpon vs are sufficient to defend and keepe vs safe So that this being compleat and sufficient armour wee need not seeke further to
verie Temple And thus should they that haue authoririe be carefull to prouide such things as are fit in the Church c. for the setting forth of the worship of God 2 The Name Bethesda a house of pouring out wherby it should appeare that the poole was not of standing water but such as came running in in great abundance from some Spring head but in the Syriack it is called Bethehesda by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a vsuall thing in translating of such words as haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them into Greeke to leaue out that letter This signifieth a house of mercie which name might be giuen vnto it in remembrance of this gracious worke of the Lord in giuing such vertue to this water and this shewes the care of the people to retaine in memorie the workes of the Lord. Thus did Abraham for the sauing of his sonne Isaac Gen. 22.14 and Iacob Gen. 28.19 3 The Roomes Fiue Porches or Galleries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a spacious place to walke in These were made for the reliefe and good of those poore people that they might be drie from winde and weather because they were to tarrie a great while before they could be healed and according as the number of them did increase so they builded mo porches There were fiue porches This is recorded as a commendable worke of charitie for our imitation that God hauing giuen vs abundance we should in thankfulnesse to him and charitie to relieue them that want bestow something on the poore Vers 3. In these lay a great multitude of sicke folke of blinde halt and withered waiting for the mouing of the water Vers 4. For an Angell went downe at a certaine season into the poole and troubled the water whosoeuer then first after the troubling of the water stepped in was made whole of whatsoeuer diseâ—se he 〈◊〉 FOurthly the companie which was there which is described first by their number secondly their condition thirdly the end of their being there 1 Their number is expressed when it is said that there was a great multitude which shewes that in those dayes they were many whom the Lord scourged and laid his heauie hand on them as may appeare by this and also in that notwithstanding Christ did daily cure so manie yet still many more resorted vnto him This came to passe first because of their owne sinne secondly for the manifestation of Gods power and glorie now at the comming of Christ thirdly that it being a thing so common euerie one might the better apply it to himselfe and take notice of his owne condition 2 Their condition their distrâ—sses are here said to be of foure kinds there were first sicke folke weake and feeble persons such as were vnable to helpe themselues and so weakned through sicknesse that they were past ordinarie cure secondly Blinde thirdly Halt fourthly Withered all which diseases could not be cured by ordinary meanes This is first to shew that this cure was miraculous secondly hereby God would pull downe the pride of the Iewes that euen in the middest of their glorious citie such a companie of distressed persons was to be seene as a spectacle of their own condition which vse we are to make of the sicke that are amongst vs thirdly it shewes the great goodnesse and pitty of Christ that he would come amongst them which teacheth vs also not to cast our eyes asquint vpon poore sicke persons but rather to goe vnto them if we haue any meanes of helpe like the Samaritan 3 The end why they lay here which was to wait for the mouing of the water and the reason of this end is in the fourth verse that by stepping into the water at such a time they might be cured Hence we learn That they who were distâ—essed in body had a care to vse the meanes of recouerie So we see when Christ did manifest himselfe to haue diuine power to cure diseases how all such as were sick resorted vnto him and the reason was because they were sensible of their bodily diseases To apply this to our spirituall diseases this condemnes vs that we being sicke and dead in sinne doe not yet regard the meanes of cure The reason of their wayting set downe vers 4. contains the story of a great miracle whereof there are two parts 1. the meanes of working this cure which was troubled water 2 the meanes of attaining to it viz the stepping in In the meanes of working this cure first there was water vsed Hence to omit the allegories of some vpon this place why water is here vsed in generall we may learne That God doth vse meanes in the working of his extraordinary workes Not but that he could doe them without meanes but it so pleaseth him to vse them for the triall of our obedience and it teacheth vs to bee carefull in the vse of all meanes that God hath appointed for the effecting of any thing Secondly it was Troubled water Now troubled waters are not wholsome and good for cure as cleere waters are but this was â—o 〈◊〉 Gods â—xâ—â—aordinarie power and that the cure came from him not from the water Hence the Doctrine is That God can make any meanes powerfull for the effecting of that which hee will haue done yea though the things bee neuer so vnlikely and contrary as wood to bring vp iron 2. Kings 6 6. Salt to make water sweet 2. Kings 2.21.22 Clay and spittle to cure the blinde For the worke is only from the Lord and not from the meanes but God doth it to draw our minds from the meanes to the consideration of a higher author Wherefore we are not to tye Gods power vnto the meanes or in those meanes that God hath appointed to dispute of the fitnesse and goodnesse of them as Naaman did To apply this to the meanes of saluation it teacheth vs to consider the ordinance of God and not the weaknesse of the meanes The want of which consideration made both Iewes Gentiles to stumble at the Gospel of Christ and not to râ—ape that benefit by the ministery of the Apostles as otherwise they might 3. The Cause of the troubling of the water is here expressed to bee an Angel Some reade the text an Angel of God but that he was so is plainly implyed by this diuine and good worke whereabout hee was sent Many questions are here moued about this Angel which seeing they are but curiosities and meere coniectures wee will omit In general we may learn That God hath made these glorious Angels to be his ministers for the good of men so are they called ministring Spirits and so we reade they were sent from time to time to the children of God to comfort to defend them c. But a particular reason of the sending of an Angell here was that they might know that the vertue to cure came not from the goodnesse of the water but that it was a diuine worke seeing that the water
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
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
vnprofitable and hurtfull Prou. 18.9 Yea all slothfull seruants are theeues robbing their masters of their best paines labour which is as due to them as meate and drinke to seruants Such idle seruants are those who if they bee sent of a businesse will haue much talke and prate about it before it can bee done Prou. 14.23 It is also hurtfull for themselues for hee that is slothfull for his master will seldome be diligent for himselfe 3 Lastly herein is required Faithfulnesse a chiefe and principall dutie of seruants and to bee referred to the whole manner of their obedience This is implyed too here by good will and in that must serue their masters as doing the will of God whose will it is that euery one bee faithfull in his place And it is expressely commanded Tit. 2.10 And the Apostle takes it for a ruled case Heb. 3.5 implying that if he were a seruant hee must be faithfull for this were those seruants that receyued the Talents commended by Christ Mat. 25. and thus Christ himselfe was faithfull Hebrews 3.2 Reason of it is because seruants are stewards and must giue an account of their taske committed to them as Luk. 16.2 both to their masters and to God who will finde them out if they bee vnfaithfull Contrary vnto it is fraud deceit vntrustinesse theeuishnesse c. In seruants whereby they bring vnto their master hurt and damage But not to insist in the generall let vs see more particularly wherein this faithfulnesse is required This is 1 In regard of their masters goods in a double respect 1 In keeping safe all such goods of their mastâ—rs as are committed to their charge that through their carelesnesse and negligence nothing be lost thus was Ioseph faithfull that his master durst trust him with aâ—l that he had Gen. 39. And Iacobs examplâ— is a worthy patterne for aâ—l seruants Gen. 31.38 39. Where also we see that if any be impayred and lost by seruants negligence it doâ—h indeed belong vnto them to make it good That word which the Apostle vsâ—th 1 Tim. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphor taken from seruants â—or this is the end why they receiue them into their homes and put them in trust with their goods themselues being then more secure and not looking to them so much as otherwise they would trusting vpon thâ—ir seruants faithfulnesse Contrary to this is carelesnesse in seruants and want of due circumspection whereby many times great harme comes to their masters estates as in not taking care to their fire and candle not shutting their doores and windowes suffering their clothes to be spoylâ—d their meate which is soared to mould and spill contrary to the practice of Christ Math. 14. 15. Iohn 6.12 And for sâ—ruants in the countrey that leaue opâ—n gateâ— and gaps letting in other mens catteâ—l to wrong thâ—ir masters especially in haruest time and the like 2 That they doe their best and vttermost indeauoâ— to increase thâ—ir masters estates then they maâ— be the better for them as Gen. 30.27 29 30. Math. 25.20 22. This must be added to the former for the seruant that did but oneâ—y keepe his Talent was an vnprofitable seruant Math. 25.26 Contrary to this is fraud and deceit of seruants in purloyning from their masters or detaining from him that which is due vnto him Titâ—â— 2.9 whâ—re the word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dâ—â—aine any thing to ones â—elfe that bâ—longs not to him and it to put apart to his 〈…〉 did Act. 5.2 wherâ—â—â—s word is likâ—wiâ—â— vâ—â—d And â—hâ—s fraud is not onely in appaâ—â—nt thâ—â—â— as in taking mony 〈◊〉 of â—heir masters pursâ—s boxes and counâ—â—rs c. but in morâ— sâ—cret prâ—cticâ—s also as in puâ—ting into their account of expences more than they ought in lâ—auing out of their receits somâ—what which they shouâ—d hauâ— put in as did that vniust steward Luke 16.6 7. whom Christ commâ—ndeth not for his faiâ—hfuâ—neâ—se but for his wisdome in proâ—iding for himsâ—lfe likewiâ—e in spending more about their mastâ—rs busiâ—â—ssâ— than neâ—dâ—th wâ—â—n they sell a thing for more than thâ—ir mastâ—r sâ—â—tâ—th pricâ— to keepe that vnto themseâ—ues which doâ—h indeâ—â— bâ—long vnto their mastâ—rs Also by inuâ—igliâ—g awaâ— their maâ—tâ—rs customers against thâ—y seâ— vp thâ—mâ—elues By receiuing gifts without theâ—r masters knowledge c. Oâ—iâ—ct But some sâ—ruants will say My master holds mâ—e shorâ— and kâ—epes from mâ—e my due therefore I may helpe my seâ—fe Answ A sinne in thy master cannot excuse a sinne it thee Did not Laban wrong Iacob and deale hardly with him Yet we see Iacob vsed no dâ—ceit to helpe himselfe but wee see how God blâ—ssâ—d him for his faithfull seruice 2 This faithfulnesse is required in regard of businesse committed to them in the execution whereof they ought to be faithfull That is besidâ—s speedinesse and diligence before spoken of they must feare the Lord that their mastâ—rs busines may prosper vnder their hands without whose blessings nothing succeeds well Wherefore in seruants there is a double bond to tie them to Religion piâ—â—y and the feare of God both their own good in reâ—pect of themselues and also their masters good which may come by a prosperous successe of their businâ—sse and for this cause they ought â—o pray for Gods blessing vpon their labours as did Abrahams seruant Gen. 24.12 and to giue thankes for any good successe as that good sâ—ruant also did vers 2â— This being a meaâ—e to mooue God to continue his blâ—ssing another time Contrary to this is irreligion and prophanenesse in seruants who in stead of a blessing bring a curâ—e vpoâ— their mastâ—rs family aâ—d therâ—by doubâ—e their sinne in that they not onâ—ly dâ—stroy their owne soules but bring also damage vnto their masters 3 In respeâ—t of thâ—ir masters councels and sâ—crets that â—hey conceale thâ—m as Ieâ—â—miah did Zâ—ackiâ—hâ— Ierem. 38.24 27. This is a property of a faithfull heart Prou. 11.13 Prouided that thâ— matter they conceâ—le be not to thâ— hurt of thâ— State the Chuâ—ch City and place whâ—re they are or any particular mâ—n Thus did Ionathan reueale Sauls counsels vnto Dauid Contrary to this is a trâ—cherous blabbing abroad of such secrâ—ts as are to be concealed Prou. 11.13 and 2â— â—9 which is the vsuall practice of seruants when they meet toâ—ether still to be taâ—king of housâ—-businessâ— and what is done at home Hither also is to be refâ—rred the concealing of the iâ—firmities of their masters aâ—d yet nothing more common among seruants thaâ— still to be talking what faultâ— such a one haâ—h â—nd such a one c. 4 In regard oâ— their fellow seruants faithfulnesse iâ— required of them in being a good â—xample vnto them by stirring them vp by their good coâ—nsell to be faithfull and conscioâ—â—â—le in their seruice and by helpiâ—g them whâ—n the grâ—aâ—er burdâ—n is laid vpoâ— them Contrâ—â—y to 〈…〉 when onâ— will bâ— enticing oâ— aâ—other from that dâ—ty which they owe â—nto their masters
But then this is such a piece of armour as neuer any did attaine vnto it vnlesse it were Adam Eccles 7.31 Gen. 1.26 the Saints in heauen Hebr. 22.23 and Christ Iesus himselfe Act. 22.14 Esa 59.17 But of others that of the Apostle Rom. 10.5 is true There is none righteous no not one How then are we exhorted to put on this brestplate Answ There is a double righteousnâ—sse mentioned in the Scripture 1 A Legall righteousnesse performed according to the rule rigor of the Law 2 An Euangelicall righteousnesse in a gracious acceptance according to the limitations of the Gospell The former is a full and perfect fulfilling of the Law in all and euery point and degree thereof by a mans owne selfe Rom. 10.5 Gal. 3.10 12. But the righteousnesse of the Gospell mitigates the seuerity therof and sets forth vnto vs a twofold righteousnesâ— 1 Of faith Rom. 10.6 c. which is meant here but in the 6 verse where it is compared to a Shield 2 Of a good conscience which is that powerfull worke of the Spirit Gal. 5.22 in the regenerate when by the endeauor to approoue themselues vnto God by doing those things that the Law requireth Act. 24.16 Hebr. 13.18 This is heere meant and it consisteth in two things 1 The abstaining from euill all things offensiue to God and hurtfull to man 2 The doing of good for those two must alwaies be ioyned together to make vp this brestplate Psal 119.3 2 The second point to be considered is how fitly the grace is resembled to the metaphor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere vsed signifieth that part of the body wherein are contained the vitall parts the heart lungs liuer c. which being wounded there is no hope of life from the necke to the midst or to the nauell Hence is the word also vsed for that piece of the armour that couereth this part The vse then of of a brestplate is to keepe the vitall parts from being mortally wounded that a man be not stricken downe without recouery The same vse hath righteousnâ—sse to keepe the soule from being deadly wounded with the darts of the diuell that the poyson thereof doe not pierce thorow the very heart and life of grace and quite extinguish it For sinne and nothing else is that which mortally woundeth the soule and puls Gods wrath vpon vs. Now from this righteousnesse preserues vs because by it we doe auoyd sinne 3 The 3 point is how we must put on this brestplate There is no better way than by the right practice of true repentance for repentance is a change and alteration of the minde and such a change as brings foorth a reformation in our liues Whence is both an vtter detestation and abiuration of all euil and a constant resolution to enter into a new course of life forsaking all former wickednesse Now where this is indeed the diuell will not easily or not at all preuaile against vs. Otherwise if it be wanting our swinish and doggish nature will still remaine so that howsoeuer thoough some iudgement of God or other occasion we may for a time leaue sinne yet shall we easily returne to it againe 4 The fourth point is What is the benefit and vse of this brestplate Surely great and much euery manner of way 1 In regard of the comparison of it to a brestplate because it defends our soules from being mortally wounded and thrust thorow with sinne Because such as haue this righteousnesse will endeauour to auoyde all things that wound the conscience and to doe all things that preserue cheere and comfort it Obiect But doe we not see that they who haue been most circumspect and carefull haue falne into sinne as Dauid and Peter c How then doth this keepe vs from being wounded Answ It doth not keepe a man from being wounded but from being deadly wounded for howsoeuer they may commit sinnes that are grosse in themselues yet in them they are not grosse sinnes being committed through infirmity violence of temptation want of watchfulnesse not with full consent and desire c. So that although they be wounded yet it is not incurable at the heart Yea by these wounds they grow the more strong and sound increasing hereby in greater feare and care to please God It keepes them not altogether from sinne but from giuing vp themselues to sinne that it doe not so seaze vpon them as to soake to the hâ—art and sucke vp the bloud and life of grace 2 It serues to giue vnto vs an assured euidence of our spirituall vnion with Christ from whom wee haue this power and this grace and so is it a token of our effectuall calling and of our eternall election 2 Pet. 1.10 1 Ioh. 2.29 And by consequent of our euerlasting saluation Which assurance makes vs bold confident 3 By this wee get a good name while wee liuâ— and when wâ—e are gone Also hereby are wee fenced against all that shaâ—l speake euill against vs 1 Pet. 3.16 Themselues and not wee shall be ashamed whilest wee liue blamelesse Luk. 1.6 that is giuing no iust occasion of blame 4 This is a great honour and ornament vnto our Christian profession really confirming the truth of it when our practice is answerable to our profession It strengthâ—neth likewise our port whilest by our good example wee confirme others that are our fellow-soldiers And lastly it allureth others to our profession 5 Hereby wee shew our selues to be the Children of God we imitate and honour our Captaine Iesus Christ who went against the diuell perfeâ—tly armed with this brestplate and giue others cause to honour and glorifie him 1 Pet. 2.12 5 The fift point to bee considered is The wiles that the diuâ—ll vseth â—o dâ—priue vs of the most excellent piece of armour knowing that so long as wâ—e are therwith armed hee cannot prâ—uaile and this he doth 1 by laboring to make iâ— of no vse vâ—to vs this by stretching and beating it out further then the metall will beare Thus by perswading vs to trust too much vnto it making our righteousnesse a meritorious cause of our saluation as did the Pharises and as doe the Papists Conc. Trident. sess 6. Can. 32. To auoid this wile obserue 1 That our righteousnâ—sse is in it selfe vnperfect â—nd in regard of the imperfections and pollutions of it comming from vs no better then a filthy clout Esa 64.6 And thâ—refore so farrâ— from meriting saluation that it rather desâ—rues damnation and therefore the Saints haue alwaies desired pardon for their best workes Psa 143.2 2 That all the righteousnesse wee performe is but our duty and therefoâ—e Adam himselfe in his integrity could not merit Christ onely did in regard of the personall vnion Luke 17 10. 3 This conceit of merit doth so putrifie righteousnesse that it maketh it odious to God being directly contrary to the free grace of God and Alsufficient merit of Christ Rom. 11. Gal. 2. 4 That it is only a