desire So Iacob desired but food and apparrell and God gaue him great riches See Psal 21.4 Ephe. 3.20 For God hath an eye to his owne bountie and what it becomes him to giue and more respects our neede then our request and therefore sometimes denies our request grantiâ—g vs a greater benefit another way as to Paul In the Opposition made against this speach of Christ beginning at the 6. verse let vs as in the former part of this story consider the differences that are betweene the Euangelists in setting of it downe and first in addition Matthewâ—ddes â—ddes chap. 9. verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euill things Verse 8. Who had giuen such great power to men Marke addes verse 8. In his Spirit Verse 9. This clause whether c. to say to the sicke of the Palsie Verse 9. That he saith take vp thy bed Verse 12. We neuer saw such a thing Luke chap. 5. addes verse 25. that he went home glorifying God Verse 26. That the people were filled with feare Verse 26. We haue seene strange things 2. In varietie of phrases As Matthew saith they said Marke they reasoned in their hearts Luke they beganne to thinke or reason In this opposition we may note these parts 1. The parties opposing Scribes and Pharises 2. The manner of their opposition in their hearts 3. The matter they oppose Blasphemie 4. The ground and reason of it who can forgiue sinnes c. Parties opposing weare Scribes and Pharises of whom we heard before that they were accounted learned expositors of the Law Whence we obserue that learning not sanctified makes men to bee the greater enemies to the Truth of God The people wee see did glorifie God it was the Scribes and Pharises that cauilled against Christ preaching So Ier. 26.11 Heretikes haue beene alwaies learned men And among Papists the Iesuites are most learned For learning separated from grace puffeth vp and maketh men selfe-conceited So that they set all their wit and learning to disgrace and defame others Vse Is for Schollers to pray God to Sanctifie their learning vnto them Also that the people who from the vniuersities doe receiue Ministers doe pray for them that God would sanctifie and season their learning with his Grace Manner of opposing was that this conceit was but yet in their hearts they vttered it not they did not fret fume and depart away disdaining to heare such blasphemie but they sit still and carry a smooth face minding to watch their opportunitie afterwards Hypocrites do then deuise greatest mischiefe in their hearts when they carry fairest faces Ezek. 14.1 3. chap. 33.31 Iudas carried so fare a face that none of the Disciples suspected him of treacherie euery one was more affraid of himselfe Matth. 26.22.25 Vse To teach vs to bee wise as Serpents not to trust men vpon shew and outward appearance when they come to heare the Word and are attentiue vnto it Christ did it not Ioh. 2.24 For he saw that they had hollow hearts Act. 9.26 The matter they lay to his charge is Blasphemie now to Blaspheme is to impeach the name and credit of any and is attributed to man 1. Cor. 4.13 Iud. verse 8. But the common vse hath more principally attributed it to God and so it is taken in double respect First when somethings derogatorie to the diuine Maiestie is attributed to him and then some word is added as blasphemes God the Name of God c. Reue. 16.9.11 Secondly when some thing proper to God is attributed to man and then it is said simply he blasphemed Matth. 26.65 This sinne was punishable by death This great offence they lay to his charge the more to bring him in danger and see how they aggrauate it as appeares by their diuers questions set downe by the Euangelists Doct. Malice doth make men aggrauate euery thing to the vtmost as Korah Numb 16.3 the Princes conspiring against Daniel Dan. 6.13 and Haman Est 3.8 Tertullus Acts 24.5.6 Vse To teach vs that if we liue among malicious men wee carry our selues wisely and warily so that wee may iustifie whatsoeuer we doe Ground and reason of their opposition is in these words who can forgiue sinnes but God only Where first in generall note that nothing can be so comfortably spoken but malicious enemies will peruert it to the contrary Christ comforted this man by pronouncing forgiuenesse of sinnes to him they impute this to Christ as a matter of blasphemie because there is such men a satanicall spirit which like poyson turneth the sweetest things into venome More particularly in the reason of this their Cauill we may see that the ground is true and good but their fault is in the application It is true 1. That that which properly belongeth to God cannot be attributed to man 2. That forgiuenesse of sinnes is proper to God 3. That man cannot forgiue sinnes 4. That Christ in taking this power to him tooke that which belonged to God All these the reason truly implies Yet neuerthelesse the conclusion which they draw from hence that Christ Blasphemeth is false and blasphemous In which points our aduersaries the Papists goe beyond these Pharises who attribute the power of binding the conscience proper only to God to mans also who besides Christ giues vnto the Pope and other power to forgiue sinnes and the like In this reasoning of the Scribes and Pharises we may note two faultes of them First that without further inquiring they did rashly accuse Christ of Blasphemie vpon that speech they might haue interpreted it as spoken prophetically Secondly in that they did not see that he had power and authoritie to doe that which he did They did wilfully winke at all those euidences and testimonies of his diuine power which were manifested among them and were especially knowne to such learned men as they the signes of his birth his disputing with them his miracles and the like by which many others were conuerted And therefore Christ bids them take heed lest they sin against the Holy Ghost by denying so plaine a truth So that we see that these Scribes and Pharises thinking to accuse Christ of Blasphemie doe themselues Blaspheme in denying vnto God that which doth belong vnto him viz. power to forgiue sinnes Doct. Slanderous accusers of Innocents are guiltie themselues of the same crime which they lay to their charge Mat. 26.65 which is brought to passe by the seuere Iudgement of God that they may be found out in their owne wickednesse and be made the more inexcusable So dealt the Papists in accusing our Doctrine as a Doctrine of libertie when none is more licentious then their owne c. Doct. Secondly from their false consequence we may obserue the Diuels Logicke teaching men from true grounds to gather false conclusions that by the truth of the ground mens eyes may bee bleared as Heretikes and Idolaters alwaies haue done alleadging Scripture alwaies for their assertions Vse Is not therefore to dislike the Scripture accounting it
owne good This is now further amplified by the contrary and shall not come into condemnation c. Which imply in effect the same things that the former yet they are added not in vaine but for the further confirmation and strengthening of our Faith in a matter of such weight and for the answering of all obiections that might be brought Wherefore this shewes a double benefit First we shall haue life Secondly we shall be deliuered from death And further it notes a difference betweene that happinesse wherein man was first made and that whereunto we are brought by Christ Adam was created happy and immortall but withall there was a possibility to fall But we not onely haue immortalitie and life but also such a firmenesse and stability as we shall not come into death Hath passed from death to life Some take the meaning to be thus that the beleeuer when he dies goeth vnto Heauen which is a good sense and comfortable but rather we are to vnderstand it thus viz. that by death is meant the subiection of vs all to eternall condemnation But now so soone as wee beleeue the Obligation and Band is cancelled and wee hauing Faith haue our acquittance and are set free Doct· Faith brings with it a discharge from condemnation Rom. 8.1 Which is to be noted as a speciall comfort of our consciences against the terrour of sinne and horrour of condemnation Doct. 2. No middle betweene damnation and saluation he that is freed from the one is sure of the other Hath passed from death to life This appeares in the Parable of Lazarus and the rich Man and in the sentence of the last Iudgement as is plaine by reason because there are but two sorts of people the one in Christ the other out of Christ c. Which must note against the Papists conceits of Limbus Patrū Limbus Infantum and Purgatory which as it is derogatory to the blood of Christ 1. Ioh. 1.7 so is it a doctrine very vncomfortable and that which doth adde a sting vnto death also it is a cause of much vniustice when Parents will giue away their lands from their children to Monkes c. to sing for their soules Now concerning the phrase hath eternall life and hath passed c. it implies the certaintie of these promises Yet a question will be made in what respect we may be said so soone as we beleeue to haue eternall life Answ It is first in regard of hope 2. Because we haue the beginnings and first fruits of it viz. we are taken into the Kingdome of grace which is the beginning of the Kingdome of glory 3. In regard of our vnion with Christ our Head and now glorified Now wee being members of that body whereof the head and principall part is raised vp and in possession of eternall life we may be said also as Ephes 2.6 Doct. The true beleeuer is and may be sure of his eternall saluation Which is to bee noted against our aduersaries the Papists Secondly as a comfort to vphold vs in time of trouble Vers 25. Verily verily I say vnto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall liue IN these words is laid downe the second generall point viz. the meanes whereby they are quickned The parts are two 1. A Preface Verily c. which words are here the third time laid downe Now we may not thinke that Christ vsed in vaine these strong asseuerations but that hee doth this to strengthen our Faith to rouze vp our dulnesse and to aggrauate the incredulity of those that yet notwithstanding all this will not beleeue 2. A Promise wherein consider 1. The time of accomplishing of it the houre commeth viz. of Christs death resurrection and glorification for then he drew all men vnto him and then was the Gospell published abroad Yet this houre was now begun because that Christ was now exhibited Now this time is called an houre because it is a set and certaine period which God hath appointed and in which these things should be fulfilled Doct. The time of the Gospell is the time of saluation for Christ here speaketh of the time of the Gospell 2. Cor. 6.2 2. The parties on whom this worke is to be wrought viz. the Dead that is all naturall men especially meant of the Gentiles who before this time were Alians from the Common-wealth of Israel c. Doct. The state of naturall men is the state of dead men Ephes 2. there is in them by nature no iot or dramme of spirituall life Which note 1. Against heretikes that haue so much magnified Nature as the Pelagians 2. That we may take notice of the wretchednesse and vilenesse of our nature wherein we are borne 3. To shew that the worke of our conuersation is a powerfull worke and diuine And for this cause we are not to maruell that the shrill sound of the voyce of the Gospell doe not pierce vnto the heart of many men for why they are dead 3. The meanes whereby it is wrought viz. the voice of Christ not onely of himselfe whilest hee was here liuing vpon the earth but especially is it to be taken for that power which by his Spirit he giues vnto the Word preached And therfore though Ministers doe preach and may be said to conuert yet properly it is the powerfull voyce of Christ speaking in them that worketh vpon the heart Vers 28. Maruell not at this for the houre is comming in which all that are in the graues shall heare his voyce IN this Verse is contained first a Reproofe of the incredulity of the Iewes Maruell not for they tooke Christ for no other then an ordinary man and therefore did not beleeue that which he had spoken Vers 26 27. of his power and authoritie but wondred much that he should say such things of himselfe There is an holy admiration without doubting as when we admire the great workes of God whereof yet we make no doubt but so to wonder as to call in question any truth of God to thinke it impossible because wee apprehend not the reason of it this is a fault and here reprooued For hereby we doe impeach the power of God and bring it to our owne reason 2. A further proofe and confirmation of the point in question viz. the power and authority of Christ The proofe is drawne from the effect namely the raising vp of the Dead So that in briefe it containeth a description of the Resurrection wherein obserue 1. The Time 2. The Parties 3. The Cause 1. In the Time note first that it is a set time and period appointed by God the houre which time we are with patience to waite for Secondly it commeth it shall not bee preuented not ouerpassed but shall certainely come Which first is against all deniers of the Resurrection Secondly it is for our comfort at the time of death as also in regard of our friends
and to this sense I rather agree and then it is a prouerbiall kind of speech taken from men whereby Christ doth taxe their ignorance and vnacquaintance with God For men are knowne two wayes by their speech and by their shape Now they had neither heard the voice nor seene the shape of God and so were without all knowledge and acquaintance with him and so in this respect like Heathen men All the meanes that God affoorded for the declaration of his presence among them his voyce that hee caused to bee sounded forth by the ministery of his Prophets by Christ yea by himselfe extraordinarily they regarded not but still remained ignorant Like vnto these Iewes are many among vs that notwithstanding the preaching of the Word remaine still in their ignorance c. The ground of this ignorance is set downe in these words and his Word haue you not abiding in you This Christ saith to preuent an obiection which they might make viz. That they had the Law the Sacrifices the Word preached in their Synagogues c. and therefore were not so ignorant as he blamed them Wherefore Christ taxeth in them two things that the Word was indeed preached among them and they heard the sound of it with their eares but it went not vnto their hearts Secondly that if at any time it peirced to the heart yet it did not there abide Doct. It is not sufficient to haue the Word amongst vs to heare it to talke of it and the like vnlesse it be in our hearts and abide there all is worth nothing Though Moses were read euery day in the Synagogue it profited the Iewes nothing because they vnderstood it not they were not affected with it vnlesse for a short time they made it no rule of their life to walke by See Luk. 11.28 Col. 3.16 This shews we haue an honest and good heart if the Word abides with vs and we practise it and on the contrary side an euill corrupt heart Euen as it fares with a man of a good or ill-affected stomack that either retaines the meate and digests it or vomits it vp againe or turnes it into humours Now that the VVord may abide with vs obserue these rules drawne out of the Parable Luk. 8. 1. That wee vse the meanes to vnderstand and come to knowledge of the VVord This was the fault of the first ground the seed therein had no entrance at all 2. That we loue and delight in the VVord that we make it our ioy that we relish and affect it for hauing knowledge and feeling the sweetnesse of it we shall be the more desirous of it without wearisomnesse without loathing From the want of this it is that many men of great learning are yet carried away because their knowledge was onely in the braine and not rooted in the heart Like the second ground 3. That we suffer the VVord to rule vs wholy and not entertaine our lusts pleasures and worldly care together with it for these will sucke out the life of the VVord so that it will not abide with vs long as in the third sort of ground 4. That we haue a care to make it a rule vnto vs to square our life according to it then will it abide with vs for a good conscience is the ship wherein Faith is preserued from suffering wracke 1. Tim. 1.19 and we see that error in iudgement and corruption in manners doe mutually infect one another The confirmation of this ground is expressed in these words for whom he hath sent him yee beleeue not The VVord of God did not abide in them and why because they did not beleeue in Christ the Sonne of God whom he had sent The truth of this reason appeares in two respects 1. Because Christ who was sent of God was the summe and substance of the VVord of God both of the Law and of the Prophets Heb. 8.1 Act. 10.43 whom principally it aimed to declare Now then how is it possible that they could haue the VVord abiding in them who did not entertaine and beleeue in Christ when he was come 2. Because they receiued not Christ who spake the words of God Now if they had the Word of God abiding in them they would haue beleeued in him who had brought this Word vnto them Doct. The Word abides in none that beleeue not Christ Iesus Which first is against all such as know not Christ or deny him or rely not vpon him Secondly it teacheth vs to lay sure hold on Christ Thirdly it shewes that they that despise the Word and the Minister thereof haue it not abiding in them Vers 39. Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me THese words containes the fourth and last testimony which Christ alleadgeth for confirmation of his diuine power and authority Now it seemeth that Christ obserueth an order in setting downe these testimonies first to lay downe the lesse and then the greater So that indeed this testimony of the Scripture is the greatest of all the rest Not as was before noted that there is any difference in regard of the truth of them but in regard of the euidence and clearenesse thereof This the Apostle Peter shewes 2. Pet. 1.19 where hauing alleadged the former testimonie of the voice of God the Father vers 17.18 and comming to speake of the testimony of the Scriptures he saith we haue a more sure word of the Prophets It is greater then in these respects first in regard of the long continuance of this witnesse that it hath been a testimony giuen of Christ from before so many ages and so receiued by the Fathers and approoued from time to time as a certaine ground of Faith 2. The very writing and recording doth adde weight vnto it seeing that the Scriptures also are the voice of God as wel as that which we haue before spoken of 3. Because this testimony doth more distinctly and fully set forth Christ vnto vs then any of the former doe describing him in his nature actions offices death and suffering the benefit of it and the meanes whereby wee come to be partakers of it 4. This very Oracle and also the workes of Christ are now written and recorded and so come vnto vs vnder the nature of the testimonie of the Scripturâ— First then obâ—erue the generall scope and drift of Christ in this place which is to make the Scripture the Iudge whether himselfe had done and spoken well or no vnto it therefore he referres his aduersaries resting himselfe vpon the iudgement thereof Hence ariseth this Doctrine that Doct. The highest and chiefest Iudge of the mysteries of Godlinesse matters of Faith â—nd Religion is the holy Scripture a point cleare by many places of Scripture as Esay 8.20 Luk. 16.29 c. 2. Tim. 3.16 and so in many places it is called a Law Statute Ordinance and Iudgement because it doth declare the Will and Councell of God which he hath
spoken in handling the calling of the other Disciples AN EXPOSITION VPON THE THIRD OF LVKE Luk. 3.19.20 But Herod the Tetrarch being reprooued by him for Herodian his brother Philips wife and for all the euils which Herod had done Addeth this aboue all that he shut vp Iohn in prison IN handling the harmony of the Gospell if we compare Matth. 4.12 and Mark 1.14 with Ioh. 4.1 2 3. it will appeare that this story of Iohn Baptists death fell out after that he had giuen that testimony of Christ Ioh. 3. before Christ went to Galile when by the way he talked with the woman of Samaria Ioh. 4. And the order of matter requires it in that he should be then taken away from his Ministery when hee ended so good a worke God thereby prouiding for his credit and honour Now it is set downe by three Euangelists Matthew Marke and Luke neither of which doe record it in order of time Luke sets it downe by anticipation because hauing treated of Iohn in his third Chapter he would speake of all that befell him in that place so setting downe this story before when it should haue been handled after Matthew and Marke set it downe by occasion of a common speech that Iohn was raysed from the dead Matth. 14 2 3 4 c. Markae the concisest and briefest in gathering the summes of History is in this the longest Chapter 6. vers 17 18 19 c. All agree in the maine substance that Herod did imprison Iohn for reproouing him for marrying his brothers wife They differ onely in adding some circumstances as Luke addes first that Herod was a Tetrarch secondly that Herod was rebuked of Iohn in plaine termes thirdly that he rebuked him of all the euils that he had done fourthly that hee added this yet aboue all Matthew agrees with Marke but addes the cause why Herod killed not Iohn because hee feared the people Marke addes first that Herod sent either Purseuants or souldiers or the like secondly that expressely Herod had married Herodias thirdly that Herodias had a quarrell with Iohn Fourthly why Herodias could not haue her minde because of Herods affection to Iohn We will handle them all in one ioynt Text which may be diuided into three parts First the cause of his imprisonment secondly the manner thereof thirdly the euent and issue intended against him In the cause viz. Iohns rebuking consider first who rebuked Iohn Secondly whom Herod Thirdly for what for marrying his brothers wife The manner shewes first how hee was taken he was sent for Secondly how he was vsed first he was bound secondly put in prison thirdly there shut vp The euent was the danger of his life which came first from Herod secondly from Herodias and was escaped by Herods affection first towards Iohn this hindred Herodias purpose 2. towards the people this hindred his owne purpose The party rebuking was Iohn a publike Minister of the Gospell sent of God to preach Faith in the remission of repentance and conuersion from sinnes He was both a Minister and an extraordinary one by vertue of which calling he had power and authority to reprooue all wheresoeuer he came Doct. Publique Ministers of the Word they among others are especially bound to reprooue publique offences Ezek. 3.17 Esay 58.1 2. Tim. 4.2 For the calling of Ministers doth require thus much at their hands because they are Watchmen ouer mens soules and reproofe doth belong to the cure of mens soules Heb. 13.17 Ezek. 3.17 18. AN EXPOSITION VPON THE FOVRTH OF IAMES Iames 4.7 Resist the Diuell and he will flye from you THese words containe a commandement Resist the Diuell and a promise and he will flye from you In the commandement two things are to be marked first an action secondly the obiect of that action The action is a Resistance the obiect the Diuell First of the obiect By the Diuell here is meant all sinnes and temptations arising eitheir from that corruption that is in vs and so from our selues or else springing from external obiects and such motions as are by the Diuell immediately suggested vnto vs. All which are termed by the name of Diuell because he hath the chiefe hand in these matters and is a principall agent therein The action of resistance is that whereby a spirituall souldier of Christ Iesus doth striue and endeauour according to that measure of grace that is giuen him to auoide all sinnes whatsoeuer and to please God in all things not to offend him in any This action thus explained in generall respecting the whole course of mans life let vs consider it therefore in a more particular regard according as we are to put it in practice at seuerall combats with seuerall temptations For the better performance of it we are to consider three things first our preparation before the combate Secondly our behauiour in the very time of the assault Thirdly our demeanour when the fight is ended For the first it is needfull that we be armed for our defence the parts of which spirituall armour we may see affoorded vnto vs out of the Eph. 6.14 15 16 17 18. The first peece is to haue our loynes girt about with verity that is an heart firmely grounded and established in the truth in certainty of Gods pure worship and Religion that we be not carried about with euery blast of outside doctrine The second is the Brest-plate of righteousnesse that is a stedfast resolution of the heart to be vpright righteous and holy before God in all things not willâ—ng to offend him in the least as Dauid saith Psal 40.8 I haue desired to doe thy good will O my God yea thy Law is within mine heart The next part is to haue our feet shod with the preparation of the Gospell of peace which is an vndaunted and ready minde to make a constant profession of the Gospell in all places and at all times though it bee to losse of lands goods liuing yea life as Saint Peter wisheth vs to put on our Sandals and to be ready to giue an account of our Faith to euery one that shall require it of vs. The fourth is the Shield of Faith which is a liuely and stedfast perswasion and assurance of the mercie of God in Iesus Christ particularly belonging vnto vs the force of which is to quench all the fiery darts of the Diuell that is all strong all sudden and all dangerous temptations by him suggested A fift is the Helmet of saluation which as it is 1. Thes 5.8 is the hope of euerlasting life whereby our heads being couered may be preserued from doubt and despaire Another is the Sword of the Spirit which is the Word of God the vse of which is that we ought to labour to bee furnished with such pregnant places of Scripture as whereby we may both defend our selues and offend Satan according as Christ did Matth. 4. The last is Prayer whereby we must intreate the ayde and assistance of Gods Spirit to
are to be obserued 1 That when it commeth to this high pitch of loue there be an absolute necessitâ— that the good cannot be effected by any other meanes as the benefit of the Church could haue beene wrought by no other meanes than by the death of Christ 2 That the good whâ—ch wee intend for them be of greater value than our liues as for the good of their soules 2 Cor. 12.15 3 That we doâ— it not rashly but haue a iust and wâ—rrantable calling thereunto Contrary to this is it that many will preferre any thing before their wiues good as the case of costs and charges c. 6 Coâ—tinuâ—â—ce Christs loue is constant and perpetuall without intermission after the first bâ—ginneth to loue he purgeth her more more and neuer â—eaues her till he make her a glorious Church in heauen Ioh. 13.1 This aâ—so must be added to the rest that the husband doe perseuere constant in his loue for this puts the Crowne on and bringeth renowne to the party louing and profit to the party loued To this hee must haue care 1 That it be grounded on a sure rocke and foundation namely on the ordinance of God because that now they are made one flesh and not on the sand as beauty or riches which will weare away and then this loue doâ—h faile with them 2 That hee arme himselfe against all those things which may ouerthrow the building and hauing once determined to doe thus and thus for her to doe it notwithstanding all oppositions Contrary to this is the loue of many which at first is as hot as fire afterwards as cold as Ice or none at all and so alwayes variable as the winde which shewes that it was but a naturall loue Now then by this comparison we may see what we must aime at and so labour to be perfect 2 By beholding how farre wee come short of our duty wee shall finde much matter of humiliation and amendment The 2 patterne is of a mans owne selfe It seemes strange why this should be added for is not the example of Christ perfect Yes neuerthelesse the Apostle addes this for very good reason because that this is most sensible and so best perceiued for a man that knowes not Christ knowes how hee loues himselfe Whâ—refore because some might say that the former is a matter of impossibility the Apostle prouideth for vs an easier patterâ—e to foâ—low wherein are nor laid downe more duties than in the other but the same things are vrged more sensibly and therefâ—re we need noâ— to stand long vpon it â—et some poynts doe more euidently appeare in this as first Cheerefulnesse No man loues himselfe repiningly accounting it as a taske laid vpon him 2 Willingnesse euery one is willing and ready to doe any thing that may be beneficiall to his own body 3 Tendernesse which wee see plaine by naturall experience how tenderly a man will handle his own flesh So the Apostle saith that none hateth his owne flesh but nourisheth and cherisheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The metaphor is taken from birds that houer their wings ouer their young ones or that sit vpon their egges We see how tenderly they doe it 4 Intirenesse no man can dissemble with himselfe for euery thing that a man doth is knowne to himselfe and hee will pretend no more but that which hee doth intend Now according to these points ought the husband to performe his dutie towards his wife which if nature cannot moue him to doe it because indeed this bond is spirituall and mysticall and not naturall then ought â—â—ason religion and conscience make him to performe it Now let vs consider these patternes as they are motiues and reasons to stirre vp husbands to the practice of their duties where first we see that the arguments are drawne from examples which many times are of more force to perswade than reason and therfore heere the Apostle maketh choyce of them But among examples what doe moue vs more than those of Great men Now who is greater than Christ Besides that his example is also a rule of perfection That wee may see the weight of this argument two poynts are to be noted 1 The great disparity that is betweene the Church and Christ which appeareth in two branches 1 The greatnesse of Christ who is in Scriptâ—â—e compared 1 To creatures so hee is more excellent than the excellentest of them all namely the Angels Philip. 2.9 Ephes 1.21 2 To God he is euery way equall to God no whit inferiour vnto him Pâ—il 2.6 so that hee is Eternall Infinite Incomprehensible and to be adored as God himselfe 2 The basenesse and meannâ—sse of the Church she is but a creature and that corrupt and defiâ—ed through sinne Yea take euery one of vs in our selues and wee are more odious in Gods sight than any creature else beside the diuels But betweene man and woman there is no such difference but they are equall in respect of gifts of graces by Creation and also by Redemption And in regard of infirmities both were made of the dust both tainted with the same corruption and subiect to the same end The difference that is is only outward for ciuill respects in sexe state and conditions c. And secondly it is onely momentany extending it selfe but to this life Math. 22.30 Now then if Christ who is infinitely more excellent than the Church haue yet chosen her to bee his spouse and doth so loue her this ought to be a strong argument to mooue husbands to loue their wiues betweene whom there is so little disparity 2 The 2 point is the small benefit that Christ gets by the loue of the Church If we aske what it is We answer It 's nothing For neither hee needeth to receiue any thing of her being already full of the abundance of all good things neither is she able to giue any thing of her owne because she receiues all from him Iob 35.7 But much comfort and profit comes to a man by his wife Yea and that in his innocent estate Gen. 2.18 and therefore is it said that he who findeth a wife findeth a good thing Prou. 18 22. Wherefore if Christ who stood in no nâ—ed of the Church yet did so loue her as to come from heauen to dye for her to giue her all good things c. Let it then bee a shame for husbands not to loue their wiues of whom they doe receiue great helpe and comfort Now we are the rather diligent to marke and take heed to this example of Christ because that it wipes away all pretences that men vsually bring for their not louing of their wiues As 1 Some wil say that they are too great their wiues too meane To such we say 1 That after the marriage solemnized the wife is partaker of their honour 2 That if they looke vpon Christ there was a greater disparity betweene him and the Church 2 Some will say that there is nothing worth in