so fall out in many for Christ hath expresly foretold it that of two that were oneâ—ed â—ed together who are more fitly set forth vnder this phrase then man and wife who most vsually are stiled bedfellowes â—ne shall be taken to mercy and glory the other shall be for saken or left to endlesse and easelesse torture and torment But though it be foretold that thus it shall fall out with many a â—ouple yet our care must be and that with our vttermost power to preuent it as in our selues so in our bedfellow If it please the Lord to giue such a blessing to the endeuour of an husband or wife as to be a meanes of the conuersion of their bedfellow then will the partie conuerted both intirely loue the other and also heartily blesse God as there is iust cause that euer they were so neerely linked together This dutie of winning one another is to be applied to such as are maried not only to plaine infidels but also to Papists or other like Idolaters to Atheists or any other profane persons to heretiques separatists schismatiques or any that beleeue not aright §. 24. Of husbands and wiues edifying one another The second dutie tending to the soules saluation is that two beleeuers being maried together they endeuour mutually to build vp one another more and more One Christian oweth this dutie to another much more man and wife Take heed saith the Apostle that no man fall away from the grace of God If no man then nor wife nor husband A spirituall edifying of one another is the best vse which we can make and ought to make of those ioynts and bonds whereby we are knit one to another By vertue of them the body namely the mysticall body of Christ receiueth increase to the edifying of it selfe and increaseth with the increase of God Now the bond of mariage being of all other the firmest and that whereby we are neerest knit together by vertue of what bond should we edifie one another if not by vertue of the mariage bond §. 25. Of husbands and wiues hindering sinne one in another Two things are requisite vnto spirituall edification One respecteth the hinderances of growth in grace The other the helpes thereof The hinderances of grace are all manner of sinnes Sinne to grace is as water to fire it slaketh the heat of it and if without hoe it be powred on it it will cleane put it out In regard hereof there ought to be a mutuall care in husbands and wiues both to preuent sinne before it be committed and also to make what redresse they can after it is committed That it is a mutuall dutie for husbands and wiues so much as they can to preuent sinne one in another is euident by that reason which the Apostle vseth to keepe them from defrauding one another in these words that Satan tempt you not For out of the scope and matter of those words this generall doctrine may be gathered Husbands and wiues ought to be carefull to keepe one another from the temptations of Satan that is from sinne whereunto all his temptations tend Rebekah performed the dutie of a good wife in keeping Isaak from blessing Esau which if he had done he had sinned against Gods expresse word Though she failed in the manner of doing it yet her end was good As that loue they owe one to another so that care which they ought to haue of themselues requireth as much for sinne prouoketh Gods wrath his wrath sendeth downe vengeance that vengeance which falleth on the husband can hardly misse the wife or that the husband which falleth on the wife and that by reason of their neere vnion though it fall not on both their pates yet it cannot but much affect and euen afflict the partie that escapeth The wiues of those rebells who were swallowed vp quicke in the wildernesse perished in like manner with their husbands For they who are so neere as husbands and wiues and doe not what they can to preuent one anothers sinnes make themselues accessary thereto For the better effecting of this dutie husbands and wiues must be watchfull ouer one another and obserue what sinnes either of them are giuen vnto or what occasions are offered to draw either of them into sinne If either of them be cholericke or prone to be angry on a sudden the other must endeuour to take away all occasions of offence and if both should be testie and hastie to wrath when the one seeth the other first moued the partie whose passion is not yet stirred ought the rather to be setled and composed to all meeknesse and patience lest if both together be prouoked the whole houshold be set on fire If either of them be giuen to drunkennesse couetousnesse or any other sinne the other ought by wise and gentle perswasions to keepe them as much as they can from those sinnes Yea they may also get others that are discreet and able to disswade them or vse what other good meanes they can to that purpose §. 26. Of husbands and wiues redressing sinne in one another When either husband or wife is fallen into any sinne a mutuall dutie it is for the other to vse what redresse may be of that sinne as if one of them were wounded the other must take care for the healing of that wound Abigail performed her dutie in this kinde when after she had heard what churlish entertainment her husband gaue to Dauids seruants she hastened to carry store of prouision to Dauid and humbled her selfe before him and so moued Dauid to asswage his wrath yea she tooke a seasonable time also to tell her husband his fault and the danger whereinto he brought himselfe thereby More directly and with better successe did Iaakob redresse the superstition or rather Idolatrie of his wife Rachel as may be gathered by comparing Gen. 31. 19 34 Gen. 35. 2 4.  A brother at large must not suffer sinne to lie on his brother much lesse may husband or wife the one vpon the other Thou shalt not hate thy brother saith the law and suffer sinne to lie on him To doe this then is a token and fruit of hatred If an husband should see his wife or a wife her husband lying in the fire or water ready to be burnt or drowned and not afford their best helpe to pull them out might they not iustly be thought to hate them But sinne is as fire and water which will burne and drowne men in perdition This dutie may be performed by meeke instructions pithy perswasions gentle reproofes yea and by the helpe of some good Minister or other discreet and faithfull friend §. 27. Of husbands and wiues helping forward the growth of grace in each other Hitherto of preuenting and redressing hinderances of grace Hereunto must be added an helping forward of the growth thereof which man and wife must mutually endeuour to effect
to giue an account of their seruice Though by our seruice we haue neuer so well approued our selues to men yet if we haue not therein had respect vnto God and approued our selues to him with what face may we appeare before his dreadfull iudgement seat Can the fauour of those whom we haue pleased in this world protect and shelter vs from the fury of Gods displeasure Behold the folly of such Gouernours as wholly apply themselues to the fancie of their people yea though it be against the Lord and his word This was Adams folly who at his wiues motion did eat of the forbidden fruit This was Aarons folly who to please the people erected an Idoll And this was Sauls folly who against Gods expresse prohibition suffered his people to take some of the spoile of the Amalekites The like may be said of Ioash who hearkned to his Princes to set vp Idols and of Pilate who to please the people against his conscience deliuered Christ to be crucified The fearefull issue of this their submission not seasoned with a feare of God but contrary thereunto may be a warning to all superiours to take heed how they seeke to please them that are vnder them more than God who is aboue them The issue of Adams Aarons Sauls and Ioash his base submission is noted by the Holy Ghost in their seuerall histories Of Pilate it is recorded that being brought into extreme necessitie he laid violent hands vpon himselfe Neither is it to be accounted folly only in superiours to submit themselues to their inferiours against the Lord but also in inferiours to their superiours for thereby they shew that they feare man more than God which Christ expresly forbiddeth his friends to doe The captaines which went to fetch Eliah obeyed their king therein but what got they thereby was the king able to saue them from the fire which God sent downe from heauen vpon them The women reproued for offering incense to the Queene of heauen did it not without their husbands yet were they not excused thereby The children and others in the familie submitted themselues to Dathan and Abiram in standing in the doore of their tents at defiance against Moses but because it was not in the Lord but against him they were not exempted from the iudgement Wherefore let all of all sorts set the feare of God as a marke before them to aime at in all their actions Let superiours neither doe any thing to giue content to their inferiours nor suffer any thing to be done for their sakes by their inferiours which cannot stand with the feare of God And let inferiours nor doe nor forbeare to doe at the will of their superiours any thing sweruing from the feare of God but euery one submit themselues one to another in the feare of God §. 7. Of performing the duties of particular callings EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. FRom that generall direction concerning mutuall submission the Apostle commeth to certaine particulars by which he exemplifieth the same and teacheth vs that It is not sufficient to performe generall duties of Christianitie vnlesse also we be conscionable in performing the particular duties of our seuerall callings A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherewith we are called and therefore the Apostle for illustration and exemplification thereof doth reckon vp sundry particulars both in this and other Epistles and so doe other Apostles And Titus is charged to teach them God himselfe hath giuen a patterne hereof in his Law for the maine scope of the fifth Commandement tendeth to instruct vs in the particular duties of our seuerall callings Hereby much credit is brought to our profession and the doctrine of God our Sauiour is adorned And much good is hereby both mutually communicated one to another and receiued one from another for our particular places and callings are those bonds whereby persons are firmely and fitly knit together as the members of a naturall body by nerues arteries sinewes veines and the like by which life sense and motion is communicated from one to another Let therefore notice be taken of the particular callings wherein God hath set vs and of the seuerall duties of those callings and conscience be vsed in the practise of them He is no good Christian that is carelesse herein A bad husband wife parent childe master seruant magistrate or minister is no good Christian §. 8. Of the lawfulnesse of priuate functions in a familie Among other particular callings the Apostle maketh choice of those which God hath settled in priuate families and is accurat in reciting the seuerall and distinct orders thereof for a family consisteth of these three orders Husbands Parents Masters all which he Wiues Children Seruants  reckoneth vp yea he is also copious and earnest in vrging the duties which appertaine to them Whence wee may well inferre that The priuate vocations of a family and functions appertaining thereto are such as Christians are called vnto by God and in the exercising whereof they may and must imploy some part of their time For can we thinke that the Holy Ghost who as the Philosophers speake of nature doth nothing in vaine would so distinctly set downe these priuate duties so forcibly vrge them if they did not well become and neerely concerne Christians All the places in Scripture which require family-duties are proofs of the truth of this doctrine The reasons of this doctrine are cleere for the family is a seminary of the Church and common-wealth It is as a Bee-hive in which is the stocke and out of which are sent many swarmes of Bees for in families are all sorts of people bred and brought vp and out of families are they sent into the Church and common-wealth The first beginning of mankinde and of his increase was out of a family For first did God ioyne in mariage Adam and Eue made them husband and wife and then gaue them children so as husband and wife parent and childe which are parts of a family were before magistrate and subiect minister and people which are the parts of a Common-wealth and a Church When by the generall deluge all publike societies were destroyed a familie euen the family of Noah was preserued and out of it kingdomes and nations againe raised That great people of the Iewes which could not be numbred for multitude was raised out of the family of Abram Yea euen to this day haue all sorts of people come from families and so shall to the end of the world Whence it followeth that a conscionable performance of domesticall and houshold duties tend to the good ordering of Church and common-wealth as being meanes to fit and prepare men thereunto Besides a familie is a little Church and a little common-wealth
is remoued But he that remaineth in the bondage of sinne is in a most wofull plight In that Christ saueth from sinne he saueth from the wrath of God the curse of the law the venome of all outward crosses the tyranie of Satan the sting of Death the power of the graue the torments of hell and what not The puritie of Christs nature and excellencie of his person is it that maketh him so sufficient a Sauiour which reason the Apostle himselfe noteth for where he saith that Christ is able to saue to the vttermost he addeth for proofe thereof that he is Holy harmlesse vndefiled separate from sinners and made higher then the heauens Great matter of reioycing and of confidence doth this minister vnto vs. When the Angell first brought this newes To you is borne a Sauiour he saith Behold I bring you good tidings of great ioy This made the Virgin Mary say My spirit hath reioyced in God my Sauiour and for this did Zacharias blesse God that redeemed his people and raised vp an horne of saluation When the eies of old Simeon had seene this Saluation he desired no longer to liue but said Lord now lettest thou thy seruant depart in peace They who beleeue in this Sauiour will be of like minde and as they reioyce in him so they will trust vnto him and say with the Apostle we are more then conquerors through him that loued vs c. This being so to what end serueth the supposed treasure of the Church wherein are said to be stored vp indulgences pardons merits workes of supererogation and I know not what trash to adde to the satisfaction of this Sauiour either Christ is not a sufficient Sauiour or these are to speake the least vaine But vaine they are an emptie filthie detestable treasure that is which God will destroy with all that trust therein §. 20. Of Christ the only Sauiour This relatiue particle HEE hath also his emphasis for as it pointeth out Christ the head of the Church so it restraineth this great worke to him it may thus be translated he himselfe that is he in his owne person he by himselfe he and none but he So as to speak properly Christ is the only Sauiour of men in which respect he is called the horne of saluation yea Saluation it selfe which titles are giuen to him by an excellency and propriety and in the same respect the name Iesus was giuen vnto him Here by the way note the blasphemous arrogancie of those great sectaries among the Papists who stile themselues Iesuits assuming that name which is proper to this great office of Iesus Christ Obiect Why is this name more blasphemous then the title Christians Answ One of their owne religion doth thus resolue that Obiection We are called Christians of Christ not Iesuits of Iesus because we partake of the thing signified by the name Christ that is anointing for as the Apostle saith we all receiue of his fulnesse But he hath not communicated to vs the thing signified by the name Iesus for it belongeth to him alone to saue as saith the scripture he shall saue his people as if he should say he alone and no other A Christo dicimur Christiani non autem à Iesu Iesuani seu Iesuitae quia rem signatam nomine Christus scil vnctionem nobis communicauit Nam ut ait Apostolus omnes nos de plenitudine eius accepimus sed rem significatam nomine Iesus non communicauit nam saluare ipsi soli conuenit ipse enim vt dicitur in scriptura saluum faciet populum suum ac si diceret ipse solus non alius Guil. Lindwood in Prouinc siue Constitut Angl. lib. de Consuetud But to returne to our matter Saint Peter doth most plainly and fully proue the forenamed doctrine in these words spoken of Iesus Christ There is not saluation in any other for there is none other name vnder heauen giuen among men whereby we must be saued None is able none is worthy to worke so great a worke he must doe it or it can not be done But he is so able and so worthy as he can doe it of himselfe and needeth none to assist him What a dotage is it to trust to other Sauiours Legions of Sauiours haue Papists to whom they flie in their need All the Angels in heauen and all whom at any time their Popes haue canonized for Saints which are many millions are made Sauiours by them Be astonished O ye heauens at this for they haue committed two euils they haue forsaken Christ the fountaine of liuing waters and hewed them out cisternes broken cisterns that can hold no water Let vs for our parts flie vnto this Sauiour only and wholly rely vpon him as we desire to be saued Thus shall we honour him by preferring him before all yea by reiecting all but him and thus shall we be sure to bring helpe ease and comfort to our owne soules §. 21. Of the Church the body of Christ The persons who receiue any benefit by this Sauiour are all comprised vnder this metaphor the bodie whereby the samething is meant that was meant before by the Church Church according to the notation of the Greeke word signifieth an assembly called together It is in Scripture by a propriety attributed to them who are called to God This calling is twofold 1. Outward which is common to all that make profession of the Gospell in this respect it is said many are called and few chosen 2. Inward which is proper to the elect none but they and all they in their time shall both outwardly be called by the word to a profession of Christ and also inwardly and effectually by the spirit to beleeue in Christ and obey his Gospell This is stiled an heauenly calling which is proper to the Saints These make that Church whereof Christ is properly the head and therefore in relation to that metaphor of an head they are called the Bodie and that in these respects 1. They are vnder Christ as a body vnder the head 2. They receiue spirituall life and grace from Christ as a body naturall receiueth sense and vigour from the head 3. Christ gouerneth them as an head the body 4. They are subiect to Christ as a body to the head §. 22. Of the extent of Christs goodnesse to all his body This metaphor by which the persons that reape the benefit of Christs office are set forth noteth two points 1. All that are once incorporated into Christ shall be saued The bodie compriseth all the parts and members vnder it not only armes shoulders breast backe and such like but also hands fingers feet toes and all Christ their head being their Sauiour who can doubt of their saluation 2. None but those that are incorporated into Christ shall be saued For this priuiledge is appropriated to
labour to be cleansed §. 36. Of the Churches Iustification The two particular parts of the forenamed end which are Cleansing and sanctifying doe more distinctly set forth the puritie of the Church euen in this world Cleansing hath relation to the bloud of Christ and so pointeth out our Iustification Sanctifying hath relation to the Spirit of Christ which worketh our Sanctification From this cleansing of the Church here meant I gather that No sinne lieth vpon the Church for the bloud of Christ purgeth from all sinne This is to be taken of the guilt of sin which by Christs death is cleane taken away so as that sinne which is in vs is as not in vs because it is not imputed vnto vs. Behold here the blessed estate of the Church for Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not sinne §. 37. Of the Churches Sanctification From the sanctifying of the Church here mentioned I further gather that The Church is made holy and righteous This is here meant of that inherent righteousnesse which the Spirit of Christ worketh in all the members of his body In which respect they are called Saints so as not only the guilt of sinne is taken away but also the very body of sinne is so destroied in them as it can no more raigne in them nor they obey it in the lusts thereof but in stead of the dominion of sinne the spirit of Christ raigneth in them and leadeth them vnto all righteousnesse Behold here the free estate of the Church whereas the world lieth vnder the slauerie of sinne and tyrannie of Satan the Church is made free from sinne and a seruant of righteousnesse dead to sinne and aliue to God in Iesus Christ §. 38. Of the Churches purity before God and Man From the Connexion of these two benefits of Christs death Iustification and Sanctification together we see that The Church is both spotlesse before God and blamelesse before men The bloud of Christ so cleanfeth her as in Gods sight she hath no spot of sinne and the spirit of Christ so sanctifieth her as her righteousnesse shineth before men for the Grace of God teacheth her to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world In this respect the Church is said to be all glorious within and her clothing also to be of wrought gold And Zacharias and Elizabet members of this Church are said to be righteous before God and blamelesse namely before men There is no such purity in any as in the Church For true and perfect beautie is onely in the body of Christ which is the Church whereof it is said Thou art all faire and there is no spot in thee Cant. 4. 7. 1. Quest Is it possible that neither God nor man should espie any fault in those that are of the true Church while here they liue in this world Answ Seeing the flesh remaineth in the best while they remaine in the world it is not possible but that both God and man must needs espie many blemishes in the best All things are naked and opened to the eyes of God if therefore any remnant of sinne be in the Saints as there are exceeding many in euerie one so as if we say that we haue no sinne we deceiue our selues and the truth is not in vs it is without question manifest in his sight Yea such is the imperfection and weaknesse of the best Saints as the flesh continually lusting in them against the Spirit oft times preuaileth and so sheweth it selfe in some euill fruit or other as the eye of man espieth it instance the examples of the best that euer liued in any age 2. Quest How then are they spotlesse before God and blamelesse before men Answ 1. God so fully dischargeth and acquitteth the Church of all her sinnes as she is in his account as if she had no specke of sinne at all Dauid in this respect vseth the metaphor of couering sinne and explaineth his meaning by these two phrases forgiuing not imputing sinne 2. The course of a mans life not this or that particular action is it which maketh a man blame-worthie or blamelesse as the flocke of swallowes and not one here or another there is it which sheweth the Spring Now because the constant carriage of those who are of the Church is before men blamelesse they may iustly be so accounted notwithstanding some particular things blame-worthie doe sometimes passe from them Behold here how the true Saints may boldly lift vp their faces before God and man The soundnesse of their faith causeth confidence before God The testimonie of their conscience causeth courage before men Let all that desire this boldnesse ioyne a sound faith and a good conscience together and labour for assurance both of their cleansing by the bloud of Christ and sanctifying by the Spirit of Christ §. 39. Of the order and dependance of iustification and sanctification one vpon another The order and manner of knitting these two benefits together is worthie to be noted The letter setteth sanctification in the first place but the sense presupposeth iustification for thus he saith that he might sanctifie it hauing cleansed it Because the cleansing here spoken of is an inward inuisible worke and the euidence thereof is sanctification which is an outward and sensible worke therefore this is first expressed and then that inferred as a matter necessarily to be presupposed Hence arise these Doctrines Our English with this particle hauing doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenses which because the Latines want they are faine to vse the passiue or a Periphrasis as vt illam sanctificaret mundatam Erasm Postquam eam purgasset Beza 1. Iustification in order goeth before sanctification I say in order because at that verie moment that Christ by his bloud cleanseth his Church he beginneth to sanctifie her but when he beginneth to sanctifie her he hath cleansed her she is iustified The grace then of iustification is a most free grace it is not wrought vpon any righteousnesse of ours for it is before it 2. Christ sanctifieth those whom he hath cleansed This the Apostle copiously proueth in the sixth chapter to the Romans Let none therefore boast of their cleansing by Christs bloud till they finde themselues renewed and sanctified by the Spirit of Christ For note the Apostles description of those who are iustified by Christ which for more perspicuitie may thus be set downe by question and answer To whom is there no condemnation To them that are in Christ Iesus Who are they They who walke not after the flesh but after the Spirit 3. Sanctification presupposeth iustification they who are sanctified may rest vpon it that they are cleansed and iustified For sanctification is a
true and false Church a signe of mutuall fellowship a bare signe of spirituall grace a resemblance of mortification regeneration inscition into Christ with the like but no more These indeed are some of the ends and vses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as may be gathered out of the points noted before §. 46. Of the inward washing by Baptisme In that with this washing of water Christ cleanseth his Church I obserue that Whosoeuer are fully baptised are cleansed from sinne Fully that is powerfully and effectually as well inwardly by the Spirit as outwardly by the Minister Cleansed both from the guilt of sinne by Christs bloud and from the power of sinne by the worke of his Spirit To this purpose tend the many emphaticall phrases attributed by the Apostles to Baptisme as that we are baptised into Iesus Christ baptised into his death buried with him by baptisme that Baptisme doth saue vs that Baptisme is the washing of regeneration with the like Vaine is the reioycing of many who boast of their baptisme and thinke themselues by vertue thereof to be as good Christians as the best and yet liue and lie in their sinne being more besmeered and defiled therewith then they were when they were first borne Iohn saith Christ baptiscth with the holy Ghost and with fire the Apostle saith Christ cleanseth with the washing of water If that fire of the holy Ghost burne not vp the drosse of sinne in thee and this water wash not away the filth of sinne thou wert neuer fully baptised It may be the hand of some Minister hath sprinkled a little water on thy face but Christs bloud hath not as yet beene sprinkled on the soule all the benefit which thou reapest by thy baptisme is that another day thou shalt dearely answer for the abuse of so honourable an ordinance §. 47. Of ioyning the word with Baptisme The other meanes of sanctifying and cleansing the Church here expressed is the word This being applied vnto Baptisme and ioyned with it must needs be meant of the promise of Grace sealed vp in Baptisme which is Gods promise of iustifying vs freely and sanctifying vs effectually plainly made knowne and truly beleeued This meanes being thus added to this Sacrament we may well inferre that It is necessary that the word and Baptisme goe together that where this Sacrament is administred the doctrine thereof be truly plainly intelligibly taught so as the nature efficacy end and vse thereof may be made knowne and the couenant of God sealed vp thereby beleeued So saith Christ Goe teach all nations baptising them So did the Baptist and the Apostles they preached the Gospell to them whom they baptised 1. A Sacrament without the word is but an idle ceremony no more then a seale without a couenant for it is the word that maketh knowne the couenant of God 2. It is the word which maketh the greatest difference betwixt the sacramentall washing of water and ordinary common washing 3. By the word the ordinary creatures which we vse are sanctified much more the holy ordinances of God whereof Baptisme is one of the principall Quest Is it not then lawfull to administer Baptisme without a Sermon Answ Though it be a very commendable and honourable manner of administring that Sacrament then to administer it when the word is preached yet I thinke not a Sermon at that time to be so necessary as it should be vnlawfull without one to administer Baptisme For the ioyning of the word and Sacrament here spoken of is that they who are baptised or who present children to be baptised and answer for them or are present at the administring of Baptisme or liue in the places where it vseth to be administred should be instructed in the Gospell and taught the couenant which Baptisme sealeth vp Besides the liturgie and publike forme prescribed for the administring of Baptisme both in our Church and other reformed Churches laieth downe the nature efficacy end vse and other like points appertaining to that Sacrament plainly declareth the couenant of God sealed vp thereby so as in our and other like Churches where such formes are prescribed to be alwaies vsed the word is neuer separated from Baptisme though at the administring of Baptisme there be no Sermon The Church of Rome doth directly transgresse against the forenamed rule of ioyning the word and Baptisme together For though they haue a publike forme prescribed yet it being in an vnknowne tongue not vnderstood of the people nor expounded to them it is all one as if there were no forme at all no word at all for that which is not vnderstood is all one as if it were not vttered Much more hainous is their transgression who liue vnder the Gospell where it is preached plainly to the vnderstanding and capacity of the meanest and yet are carelesse in comming to it or in attending vnto it and so remaine as ignorant as if they liued in places where the word is not preached at all or in an vnknowne tongue Such ignorant persons if they were not baptised are not worthy while they remaine so ignorant to be baptised nor yet to present their children to be baptised or to be present at the baptisme of others As Ministers that baptise ought to preach the word so ought they who are baptised to be instructed in the word §. 48. Of the Inference of Glorification vpon Iustification and Sanctification EPHES. 5. 27. That he might present it to himselfe a glorious Church c. THe most principall end in regard of the Churches good which Christ aimed at when he gaue himselfe for her is her glorious estate in heauen this is the end of the forenamed end For why did Christ giue himselfe for the Church That he might sanctifie it hauing cleansed it why did he cleanse and sanctifie it That he might present it to himseife a glorious Church Hence note these three points 1. Iustification and sanctification must goe before glorification 2. The end why the Saints are cleansed and sanctified in this world is that they may be presented glorious to Christ in the world to come 3. The only meanes to make vs glorious before Christ our spouse is righteousnesse 1. All those places of Scripture which set our righteousnesse in this world before our glory in the world to come as very many places doe doe proue the first point that Iustification and Sanctification must goe before Glorification Among other proofes note especially the order of the seuerall linkes of that golden chaine that reacheth from Gods eternall counsell before the world vnto our euerlasting glory after this world Whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified 1. Heauen the place of our glorification is
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
that we might be of his flesh Thus saith Christ of himselfe I came downe from heauen to doe the will of him that sent me And this is the Fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day The Spirit applieth vnto vs the vertue and efficacie of the flesh of Christ and so finisherh this blessed worke It is the Spirit that quickneth the flesh profiteth nothing namely of it selfe without the Spirit Thus we see that the applying of this worke of regeneration vnto Christ excludeth not the worke of the Father or of the Holy Ghost therein but excludeth the worke of man so as it is not of our selues nor of our parents nor of any other man for we are borne not of bloud nor of the will of the flesh nor of the will of man but of God in which respect our new birth is said to be from aboue Obiect How is it then attributed to the word and to the ministerie of man Answ As vnto instruments which the Lord is pleased to vse Of the word it is said God hath begotten vs with the word of himselfe a Minister thus saith the Apostle In Christ Iesus I haue begotten you so as God and Christ are ioyned with these instruments or else they are no whit powerfull and effectuall for so great a worke for neither is he that planteth any thing nor he that watreth but God that giueth the increase The worke of regeneration is a new creation a diuine worke aboue humane straine It must therefore be wrought by the Lord or it cannot be wrought at all This is to be noted both of those that haue not yet assurance of this blessed worke wrought in them and also of those who haue assurance thereof The former may here learne whither to haue recourse for it namely to him who came downe from heauen for that purpose and who saith Him that commeth vnto me I will in no wise cast out In all the meanes that we vse let vs looke vp vnto him and seeke a blessing of him The latter must with the tenth leper returne backe vnto Christ and glorifie God Whatsoeuer the meanes were or whosoeuer the Minister was the praise and glorie of all must be giuen to him §. 77. Of the matter of our regeneration Christ The preposition OF twice set downe OF his flesh and OF his bones being a proper note of the materiall cause sheweth that Christ is not only the author but the matter also of our new birth The new spirituall being which the Saints haue commeth out of him From him all the bodie hauing nourishment increaseth with the increase of God In this respect we are said to be blessed with all spirituall blessings in Christ The metaphor of a vine which Christ taketh vnto himselfe proueth also as much so doe these phrases My flesh is meat indeed my bloud is drinke indeed This Christ commeth to be by his incarnation God in himselfe is as a bottomlesse and a closed fountaine from him immediately we can receiue nothing But Christ made flesh is a fountaine opened In him all fulnesse dwelleth And of him haue all we receiued euen grace for grace Behold here the benefit of Christs incarnation by his taking part of our mortall flesh are we made partakers of his spirituall flesh namely of that spirituall life and grace which commeth from him who was made flesh to conuey the same into vs. To strengthen our faith the more firmly herein the Lord hath instituted the holy Communion of his bodie and bloud With what conscience reuerence and confidence ought this blessed Sacrament to be celebrated By this Doctrine we may further learne how to seeke euery thing at Gods hands which we desire to obtaine and how to offer that sacrifice of praise vnto God which wee would haue to be accepted namely in and through Iesus Christ by whom only we haue all that communion which we haue with God Well therefore doth the Church conclude all her formes of Prayers and Praises with this or such a like clause through Iesus Christ our Lord. §. 78. Of the excellency of Regeneration The particular matter of our regeneration the flesh and bones of Christ here expressed sheweth that Regeneration is a most excellent worke The excellencie hereof will the better appeare if we compare it with the great and glorious worke of our creation and shew how farre it surpasseth it wherein I will hold close to this metaphor and touch no other differences then it doth point out vnto vs. 1. In our creation Christ was only a worker but he is the verie matter of our Regeneration we are of his flesh 2. The relation that then was betwixt Christ and man was Creator but here Head We are members of his bodie Creature  Bodie   The bond is now much neerer 3. The being which then we had was from Adam But the being which now we haue is from Christ of HIS flesh 4. That being was but naturall This is spirituall for that which is borne of the Spirit is Spirit 5. Then our being was different from Christs but now it is the verie same with Christs Of his flesh 6. Then might man cleane fall from that estate wherein he was created as he did and yet Christ remaine as he was Now it cannot be so For if any of the Saints now fall away either Christ must fall with them or they must be pulled from Christ and so Christ remaine a maimed bodie Behold the riches of Gods mercie One might thinke it sufficient and more then man could euer haue beene thankfull enough for that God at first created man after his owne image in a most happie estate From which when we wittingly and wilfully fell God might iustly haue left vs as he did the euill Angels But he hath not only restored vs againe to that former estate but aduanced vs to a farre more excellent and glorious estate wherein his goodnesse appeareth to be as his greatnesse infinite incomprehensible Who can sufficiently set it forth For as the heauen is high aboue the earth so great is his mercie toward them that feare him §. 79. Of the ancient Law of mariage EPHES. 5. 31. For this cause shall a man leaue his father and mother and shall be ioyned vnto his wife and they two shall be one flesh THe same points which were before laid downe concerning the neere vnion of man and wife and of Christ and the Church are here further confirmed by the ancient law of mariage which the Apostle doth the rather mention because it followeth vpon that text whereunto he alluded in the former verse For when Moses had alledged these words of Adam concerning Eue This is bone of my bones and flesh of my
whereof they haue taken from this text which ground by the Apostles application of this mysterie to Christ and the Church is as plainly remoued as if the Apostle had purposely ordered his stile to preuent this erroneous collection as if he had said That none may mistake this mysterie and apply it to a matrimoniall coniunction of man and woman together know that I meane no such thing the mysterie which I speake of is concerning Christ and the Church I maruell how they dare misapply that which is so plainly expressed Though the Apostle had not so clearely shewed his minde and meaning yet the verie thing it selfe would lead vs so to iudge of it For that which in Christ and the Church is a great mysterie in man and wife is but a small matter The vulgar Latine translation first led them into this error for it translateth the word mysterie a Sacrament But a translation is no sufficient ground to proue a doctrine Besides the word Sacrament vsed by that Translator hath as large an extent as a mysterie if they should make euerie thing which he translateth Sacrament a proper Sacrament of the Church there would be many more Sacraments then the Papists themselues doe make 1. As for this supposed Sacrament no Papist could euer shew when or where God ordained it to be a Sacrament Nay they agree not among themselues about the time how long it hath beene a Sacrament Some of them hold that euer since the first institution of mariage in Paradise it hath beene a Sacrament But the greater number of Papists hold it to be a Sacrament of the new Testament vnder the Gospell because their Tridentine Councell hath so decreed it Where we may note how the greater number of them when two absurdities are questioned are readie to fall into the worst Vnder the Law the nonage of the Church needed and had more Sacraments then vnder the Gospell yet that which was in vse as much vnder the Law as vnder the Gospell and had then as much to make it a Sacrament as now was then none yet now is one 2. As they cannot shew where it was ordained for a Sacrament so neither can they shew what is the Sacramentall signe thereof Some make carnall copulation to be it But there may be a true mariage though the parties maried neuer know each other Others make the Parents giuing to be the signe But they hold that that is a true mariage which is done without parents consent Others the Priests blessing Yet they hold the mariage of Infidels and Heretiques who haue no Priests to be a true mariage Others the consent of the parties themselues Thus shall a partie administer a Sacrament to himselfe Others other things Thus they wanting the light of Gods word one strayeth in one by-path another in another and none of them hit vpon the right 3. A like difference there is about the forme of this Sacrament 4. If other positions deliuered by them concerning matrimonie be noted a man would thinke that they should be farre from making it a Sacrament They preferre virginitie before it Yea they account it a kinde of pollution They hold it vnlawfull for Priests Monks Nuns and such like holy orders as they esteeme them to marie so as there is a Sacrament whereof their holy ones may not partake The order of Priesthood is a Sacrament in their account yet that order keepeth from mariage so as one Sacrament fighteth against another Yea Infidels may be partakers of a Sacrament and so their holy and precious things shall be denied to their holy ones and cast vnto swine Thus we see a rotten building erected vpon a sandie foundation a false Sacrament established vpon a false application of this text Can it then stand §. 93. Of the Summe of husbands and wiues duties EPHES. 5. 33. Neuerthelesse let euerie one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband THe Apostle hauing made a large digression about the mutuall relation betwixt Christ and the Church whom he propounded as patternes to husbands and wiues he now returneth to the maine point intended namely to the duties of husbands and wiues and so much doth the first particle imply Neuerthelesse as if he had thus said Though I haue a little digressed into the mysterie of the vnion of Christ and the Church yet neuerthelesse doe ye ô husbands and wiues call to minde that which I principally aimed at euen your duties This verse then containeth a conclusion of the Apostles discourse concerning the duties of husbands and wiues Two points are especially noted therein 1. A declaration of their seuerall and distinct duties 2. A direction to apply their owne proper duties each of them to themselues Their distinct duties are noted in two words Loue. Feare  These two as they are distinct duties in themselues so are they also common conditions which must be annexed to all other duties Loue as sugar to sweeten the duties of authoritie which appertaine to an husband Feare as salt to season all the duties of subiection which appertaine to a wife The Apostle therefore hath set them downe as two marks for husbands and wiues to aime at in euerie thing wherein they haue to deale one with the other Of these I will more distinctly speake in the treatises of the particular duties of husbands and wiues §. 94. Of applying the word to our selues The direction for a particular application of their owne proper duties to either of them is here especially to be noted In this direction two things are to be obserued 1. That euery particular person apply to himselfe that which by a Minister is indefinitly deliuered to all Euery one of you in particular saith the Apostle which is as much as if he had thus more largely expressed his minde I haue laid downe such generall duties as all husbands and wiues without exception of any of what ranke or degree soeuer they be are bound vnto which though by name I haue not seuerally deliuered to euerie one one by one but generally to you all yet doe euerie one of you apply those things to your selues in particular 2. That euery one apply his owne peculiar dutie vnto himselfe Loue being peculiar to an husband to him he saith Let him loue his wife and reuerence being peculiar to a wife to her he saith let the wife see that she reuerence her husband The direction in euery of those seuerall Epistles which were sent to the seuen Churches of Asia in these words He that hath an eare let him heare what the Spirit saith to the Churches doth teach euerie member in any of those Churches to apply to himselfe that which was deliuered to the whole Church so doth a like exhortation which Christ with an exclamation made to the people whom he taught in parables and this declaration of the extent of Christs counsell what I say to