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 goodnes of God toward his people the Iewes who were now without a Prophet and so had continued a great while before the comming of Christ to the end that their mindes might be the more raysed vp to looke vnto Christ God therefore for a token and euidence of his presence among them that hee was yet their God and that he had not reiected them giueth vnto them this extraordinary miracle and that in the City of Ierusalem that all might the better take notice of it 2. God wrought this great worke for a confirmation of the true worship of him Doct. So long as a People doe remaine the people of God he alwaies giues some signe of his presence amongst them Vers 5. And a certaine man was there which had infirmitie thirty and eight yeeres WE are now come to the 3. Part of this miracle viz. the Party endured who is set downe indefinitely to be a certaine man Secondly he is described his condition that he was diseased 38. yeeres In that he is only called a certaine man it implies that hee was a man of no great name or note but that he was a poore man as also appeares in that he had layne here so long without helpe for if he had been a rich man he might haue hired some to put him in Yet Christ makes choice of this man to shew his power on him Which shewes the freenesse of his grace a point often noted Moreouer of all the company that was here he made choice of one onely to cure him which he did First because it was sufficient for him to shew what he was able to doe vpon one as well as vpon many Secondly that it might be an encouragement to others to seeke vnto him So that if no other but this man were here cured it was their owne fault in not comming vnto Christ For we neuer read that he refused any that came vnto him for helpe and comfort Thirdly to shew that he was bound to none but what he did he did voluntarily and so he chuseth a poore man one that deserued least Here we are to take notice of Gods dealing how he bestoweth his fauour but vpon few in respect of the multitude as in the Deluge So of many thousands that came out of Aegypt two only entred into Canaan of foure grounds that receiue seed only one bringeth foorth fruit See Math. 20 16· many come to the word but few are cured by the ministery thereof Neither let me here expostulate and contend with God for it is Gods goodnes that he hath appointed meanes and that hee doth make them effectuall to any And so that may be answered to them that Christ doth Matth. 20.15 2. The consciences of wicked men shall tell them that they haue not done all that which they might and haue not vsed that ability which God gaue them to doe good But for those on whom God sheweth fauour who are conuerted by the word this is First to magnifie the goodnesse of God that but of a few it hath pleased him to make choice of them Secondly to catch them to honour God who hath so much honoured them by a godly life and not to be like vnto the multitude The Condition by which this man is described is that hee had an infirmity 38. yeeres c. If the circumstances be considered we shall say that he was of all the company one of the most miserable First in that it is sayd he was diseased that is as the originall signifieth the disease had so long growne vpon him and so much infected him that he was vnable to helpe himselfe Secondly in that it is sayd he was in this weakenesse that is the disease had ouer-whelmed him and wholy possessed him in all parts Thirdly in that he found no helpe at all to succour him Fourthly that to his disease there was added pouerty and pouerty ioyned with sicknesse makes it much the more grieuous Fifthly The continuance of it that he had been sicke 38. yeeres shewes the greatnesse of his misery Doct. Christ makes choice of the most wretched and miserable to succour them a point to be obserued in most of his miracles Which hee doth for the magnifying of his mercy both in it selfe for the greatnes of misery doth amplifie the greatnes of mercy 2. And also in the apprehension of the party helped that he may the more highly prize and esteeme of it and the more gracefully accept of it as Paul doth 1. Tim. 1.13 Vse To teach vs that the greatnes of our misery should be so farre from making vs doubt and despaire of succour as rather to minister to vs hope to be releiued of our misery being a fit obiect for Christs mercy to work vpon Now although this man had lien a long time in this disease yet at length the Lord sent him helpe Hence we learne That though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and releife This man was sicke 38. yeeres the woman with the bloody issue 12. yeares the woman bound by Satan 18. yeares the blinde man Ioh. 9. till he came to mans age as Vers 21. so the Cripple Act. 4.2 yet all cured The captiuity was 70. yeres yet at length they returned 2. Chron. last Ezr. 1. Abrahams seed in bondage 400 yeares yet at length deliuered So Satan hath beene let loose now 600. yeeres Reu. 20.7 yea the Church hath almost 6000. yeeres been in continuall warfare yet shall at length triumph in heauen The reason why God doth thus dispose of it is First in regard of himselfe that his power and glory and mercy may be the more manifested as Ioh. 9.3 and 11.4 Secondly in regard of man for the triall of his patience for the continance of a misery doth more trie a mans patience then the Weight of it Neuerthelesse God doth send helpe first to manifest his wisdome care and prouidence that he doth not forsake and forget them though he haue deferred to helpe them Secondly to minister comfort to those that haue long been in misery when they shall see others in like case comforted Vse is not to be discouraged because of the long continuance of our afflictions but that we consider that their is some end or other why the Lord doth deferre to help vs. And that God herein aimes at our good as well as his owne glory that hereby he will haue our hearrs purged our mindes weaned from the world and desire of heauen more increased so that the issue and fruit of our affliction shall recompence the grieuousnesse of it If this man had been cured before he had not come to that knowledge of Christ and so to remission of sins as now he did as Vers 14. wherefore we must wait on God with patience Hab. 2.3 and vphold our selues First by faith beleiuing that God doth herein deale with vs as a wise God and a mercifull father Secondly by Hope to
Heauen The friend That is such a one as the Bridegroome deputeth in his stead to wooe the Bride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring her home to prouide for the marriage c. Standeth and heareth him and reioyceth because of the Bridegroomes voyce Hee reioyceth for the good end of his seruice and that the Bridegroome doth in person performe that which he did for him 2. The Allegory The Bride is the Church the Bridegroome is Christ the Friend of the Bridegroome is here meant particularly Iohn who was sent to prepare the Bride for Christ for this was the end of his Calling Now hee hearing that Christ is come and himselfe speaketh to his Bride and that the people hearken vnto him now doth he reioyce c. Now the application is excellent and very fit to conuince that enuious and ambitious conceit which possessed the disciples minds concerning the greatnesse of Iohn aboue Christ I am not saith Iohn the Bridegroome but the Friend sent to prepare and fit the Bride for him now how great a sinne and offence were it for vs if being sent to woe for the Bridegroome I should speake for my selfe if I should take the honour due to him vpon my selfe and so cause the Bride to commit idolatry and spirituall fornication with another man Now come we to the instructions arising from the maine scope of these verses which is to shew the great difference that is betweene the Ministers and Christ Wee may obserue first the Comparison secondly the Inference The Comparison sheweth first the place of Christ and the place of the Church The point is Christ is the onely Bridegroome and Husband of the Church and the Church is the Spouse and Bride onely of Christ Whence it is that such titles of Head Husband Bridegroome are giuen to Christ onely in relation to the Church of Wife Loue Spouse to the Church onely in relation to Christ 1. Cor. 11.3 Eph. 5.25 Mat. 9.15 Ephes 5.23 and in the booke of the Canticles Chap. 4.8 Eph. 5.23 Three especiall reasons there are why a man hath the prerogatiue to be a Bridegroome 1. The gift and consent of the Parents 2. The loue and choice of the party that is the Bridegroome 3. The willing consent and liking of the Bride 1. Ioh. 17 6 9 11 23 25. The Church is the gift of the Father 2. Ephes 5.25 Act. 20.28 Hos 2.19 20. The loue and choice of Christ Ephes 5.26 3. Cant. 2.16 Ephes 5.24 The good liking and willing obeâ—ience of the Church This then is the prerogatiue that is due onely to Christ Vse This commends vnto vs the great loue of Christ in vouchsafing this honour to the Church to debase himselfe so farre as to be her Bridegroome Whereas indeed the best in the Church may say as Iohn Mat. 3.11 I am not worthy to carry his shooes and as Abigaile said when she should be Dauids wife 1 Sam. 25.41 When Hester was taken to be Ahashuerosh his wife though she were a poore captiue yet was there some cause why the King loued her viz. because she pleased him Ester 2.9 but in the Church there is no cause why Christ should cast his loue on her as appeares Ezek. 16.6 2. How carefull ought we to be in pleasing of him and by loue to answer this his loue to carry our selues reuerently to subiect our selues vnto his commandements to seeke his honour not to carry our selues rebelliously presumptuously and proudly Againe this is matter not onely of instruction but of triall also whether wee are of the Church or no. This will appeare by our carriage for if we be proud contemptuous of our brethren worldlings couetous c. it shewes that the Spirit of Christ is not in vs whereby wee aâ—e vnited vnto him and one vnto another if it were then would the fruits thereof be in vs as loue meekenesse c. 3. For Consolation first that so Christ will performe the duties of marriage what are they That he will protect and defend and prouide for her for he is both able because God and willing because he was not constrained to take the Church for his Spouse Gen. 20.16 Secondly so Christ is a companion with vs in all distresses Act. 9. though he were in Heauen yet by vertue of this vnion he was persecuted so Mat. 25. penult Heb. 2.17 Thirdly the Law of marriage requireth that there be a communication of all the goods of the Husband with the Wife Now Christ is rich and full of grace and so is the Church Psal 45.13 Though the Church start aside sometime yet doth not God cast her away Ier. 3.11 Ezek. 33.10 11. Yea such grace is giuen the Church that she shall neuer fall away finally Rom. 11.29 Ioh. 10.28 Ioh. 13.1 So that this bond is indissoluble and neuer to be broken which is another consolation we receiue from hence that we are the Spouse of Christ 4. For refutation So the title giuen to the Pope of Rome to be Head of the Church is most dishonourable and derogatory to Christ Hee is not so the Friend of Christ but plaine Antichrist arrogating that honour to him which is due onely to Christ 2. Cor. 11.2 our Husband Iohns disciples would faine haue made him Pope too but he refused it 2. The comparison sheweth the place and duty of the Ministers of Christ Doct. Ministers of Christ Iesus are friends of the Bridegroome whom Christ vseth to call home the bride as Ieremy was cap. 3.1 and Hos chap. 2.1 Matth. 9.15 children of the Marriage-chamber The reason why it pleaseth Christ to haue these friends is first for the honour of himselfe â—s it is the honour of a gâ—â—at man not to doe all by himselfe Secondly for the good of thâ— Church that the Church might more familiarly receiue the Word by the Ministery of man which would be astonished 〈◊〉 she should now heare Christ speaking to her from Heauen in his Maiesty and glory Thirdly this is a meanes to trie the simple and pure obedience of the Church that shee doth not so much regard the messengers as the message because it is her husbands will and so she will obey it by whomsoeuer she receiues the knowledge of it Vse This sheweth the dignity and excellency of the Ministers Calling 2. To teach Ministers to be carefull in the discharge of their duties seeing their calling is so weighty Now let vs see what duties belong to the Ministers as they are the Friends of Christ They are these 1. To be Sutors to the Bride 2. Cor. 5.20 to labour to win many wiues for Christ 2. When people are wonne and conuerted then to keepe them from starting backe and following strange flesh for Ministers are not onely planters but also waterers and Nurses to bring vp as well as fathers to beget children vnto God and if they continue not to the end these lose the fruit and recompence of all their former labours 3. If by the temptations they fall then to
yet notwithstanding Iesus Christ God and man considered in his person is from aboue of an heauenly off-spring The vse is first to teach vs how well those prerogatiues agree vâ—to Christ which the Scriptures do attribute vnto him that he is the Head of the Church the Sauiour and Redeemer of mankind our Mediator and Intercessor that hee will bring vs vnto eternall life euen because he is from Heauen and so none either can claime any of these prerogatiues Vse 2. That so wee ought not esteeme of Christ vilely and bâ—râ—ly as the Iewes did by looking onely vpon his poore and meane estate but we must remember that he is from heauen The second part is of Christs excellency Aboue all Doct. Christ is more excellâ—nt then Man or Angels the former is manifest the latter is prooued plentifully in the first Chapter of the Hebrewes Some will say What need this doctrine euery one that is but instructed in his Catechisme can tell this True many know but acknowledge it not aright by their practice for if we did then would we not carâ—y our selues so proudly as many doe but we would see our basenâ—sse and vilenesse in respect of the dignity and excellency of Christ and so learne to be humbled Briefly the vse is to teach what high esteeme wee ought to carry of Christ how greatly to honour and reuerence him Other vses also may bee drawne from hence for if Christ be aboue all then is hee able to protect and defend his Church and to prouide all good things for vs c. The third part is concerning man what hee is first in his condition He that is of the earth Doct. Man in regard of his beginning is of the earth This doctrine is well knowne and is prooued vnto vs by these Scriptures Gen. 2.7 Gen. 18.27 Iob 33.6 Man also when hee dies returnes to dust now it is a sure rule that euery thing is made of that whereinto it is resolued as ice and snow of water This instruction briefly ministers vnto euery one matter of humiliation to consider our weakenesse and basenesse which ought to be vnto vs as the blacke feet vnto Peacockes to make vs plucke downe our stately feathers and high minds Secondly in his disposition first inward Is of the earth That is he is wholly earthly minded and carnally affected This teacheth vnâ—o vs first that man naturally sauoureth of nothing but earthly things in all the parts both of soule and body Take an instance in his vnderstanding and wee shall see it naturally carried vnto carnall and sensuall constructions Hence the Iewes did expound the Prophecies of earthly things dreaming of an earthly Kingdome of Christ as also the Disciples did Hence the Capernaites dreamed of a carnall eating of Christs flesh Ioh. 6.52 Hence it was that when Christ spake of doing his Fathers will which he accounted his meate and drinke the Disciples interpreted it of earthly food Ioh. 4.33 So when Christ spake to the Woman of Samaria of the water of life she vnderstood it of the water of Iacobs Well Ioh. 4.11 So was Nicodemus his vnderstanding altogether carnall in the matter of Regeneration though he were a great Doctoâ— Secondly this teacheth whatsoeuer knowledge and other spirituall grace a man hath hee hath it onely from the gift of God being in himselfe vtterly deuoid of all 1. Corin. 2.14 Roman 8.5 Secondly in the outward disposition which is his speech and it may also be referred to his actions and carriage He speaketh of the earth First froÌ„ the connexion of these two together the outward with the inward disposition we learne that according to a mans inward disposition and affection so is his speech vsually though sometimes hypocrites may make a faire colour of words to hide the priuy corruption of their hearts but vsually it is so See for proofe Matth. 12.34 35. Matth. 7.18 20. for as the heart suggesteth so the tongue vttereth for this is the hearts interpreter Vse Is to teach vs to iudge both of our selues and others by our owne and their speeches which if we find to sauour of earthly things that our talke is nothing but of the World and worldly wealth we may iustly suspect our sâ—lues that our hearts be carnall and vnregenerate This shewes the vanity of that excuse of many who will say Why whatsoeuer I say yet I thinke no ill I meane well Matth. 12.37 A second Doctrine that man of himselfe cannot declare and deliuer any heauenly Mysteries pertaining to saluation This point Iohn principally intended thereby to driue the people from him vnto Christ who onely could expound and declâ—re vnto them all diuine knowledge of the mysteries of the Kingdome of Heauen And so the Prophets of old and now all the Ministers haue not in themselues the light of knowledge but are illightened and inspired by Christ in whom all the treasures of wisedome are hid Ioh. 1.8 Colos 2.3 First this is a notable euidence of Gods loue towards vs who hath giuen vs Christ Iesus the Lyon of the Tribe of Iuda to open the booke of the mysteries of the King of Heauen and to reueale them vnto vs without whom we should otherwise haue had no more knowledge then Sauages and wilde people haue Reuel 5.5 Secondly this is to admonish Ministers that they be not puft vp with pride and swell against their brethren because they haue more knowledge but to remember that they are men as well as others and so though they haue many helpes to get knowledge yet it is Christ who by his Spirit must illuminate their minds to giue them sound vnderstanding in heauenly matters And secondly that they ought to teach them vnto the people as the Oracles of God 1. Pet. 4.10 Thirdly this teacheth the people to regard the Ministers remembring that they deliuer the Word of God and not man 1. Thes 2.13 The last clause of this 31. verse is repeated againe but not in vaine for the matter was of great weight and the preiudicate opinion of the Iewes was hard to be remoued and so hee vrgeth it againe vnto them Secondly hereby hee maketh way vnto his complaint for their vnbeliefe that though hee came from heauen yet they receiued not his testimony Vers 31.32 He that commeth from aboue is aboue all hee that is of the earth is earthly and speaketh of the earth hee that commeth from heauen is aboue all 32 And what he hath seene and heard that he testifieth and â—o man receiueth his testimony WHich words containe the complaint of Iohn for the incredulity and vnbeliefe of the Iewes In it are two parts first the ground and reason of his complaint secondly the complaint it selfe The reasons or arguments whereby he vrges the greatnesse of their incredulity are two first drawne from the excellency of Christ Hee that is come from heauen is aboue all These words first in that they are twice repeated and that for the weightinesse of the matter therein contained teach
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
her But first hee ought to loue her therefore because she is now his wife 2 What was there in the Church that Christ could loue and effect and though hee loue those graces in her which are of his owne bestowing yet he loued her before he bestowed those on her 3 Some will say that they be so peruerse that they deserue rather hatred than loue But 1 this ought not to stir vs vp to hatred but rather to shew our wisedome to amend it 2 The Church it selfe is full of corruption rebellion and prouocation to anger and wrath yet Christ continues still to loue her 4 Some will say that she will doe mee no good but be a burden to mee all my life If this come through some infirmity yet may shee doe thee good by her patience and well-bearing of this affliction 2 If it be a wilfull peruersenes yet this is no charitable censure for loue hopes the best 3 Let him consider what good profit the Church yeelds vnto Christ 2 Concerning the other patternes of a mans owne selfe this likewise is added to the former not as a greater or stronger motiue but as that which more sensibly and easily is perceiued of vs than the former Wherein the Apostle sendeth vs to the schoole of nature No man euer yet hated his owne flesh Seeing then that by the ordinance of God a mans wife is made as neere to him as his owne flesh therefore as nature teacheth him to loue and cherish the one so ought conscience and religion teach him to loue the other for his wife is himselfe Therefore 1 As in his body if one member be cured all reioyce at it so if he be helpefull and louing to his wife himselfe shall reape the comfort of it 2 As likewise if any one be neglected and receiue hurt the damage redoundeth to the head and other parts so if the wife be not tendered and cared for the hurt and smart will be the husbands Therefore euery one of you doe yee so let euery one loue his wife euen as himselfe and lâ—t the wife see that shee feare her husband vers 33. IN this Verse is laid down the conclusion of all concâ—rning a briefe summe of the matter which before hee had deliuered briefely repeating and applying it Out of them we learne two points 1 That euery one ought to apply that to himselfe in particular which the Minister speaks to all in generall Euery one doe so This duty Christ doth often imply in his Sermons as Mar. 13.37 Luk. 8.8 but more plainely in those 7 conclusions to the 7 Churches Reuel 2. 3. when after a general instruction to al he wils euery one to apply it particularly to himselfe But they might think that what was spoken to all in generall was spoken to none The reason is because herein consists the profit of the Word for who can take comfort by the promises vnlesse that he be perswaded they belong to him Who regardeth the iudgements and threatnings vnlesse he in particular can tremble at them Or who taketh profit by directâ—on oâ—t of the Word but he who thinketh with himselfe I ought to do thus and thus c The vse is That as wee haue heard the particular duty of man and wife laid downe so euery one in that state and condition should now make vse of them to himsâ—lfe in particuâ—ar 1 Such as haue beene married that examining themselues by this rule 1 They may haue ioy and comforâ— of that which they shall finde themselues to haue done well 2 To be humbled for that whâ—rein they haue failed 2 Such as are maâ—ried that they may learn to amend what is amisse and to hold on constaÌ„tly in what they perform aright 3 Such as may be married that they may know how to perform their duties according to the word of â—od and not be led away with the common custome and practice of the world 2 That as we must apply so we must know what to apply namely euery one his owne particular duty Therfore Paul biddeth euery husband to loue his wife and euery wife to feare her husband For euery one is to giue an account for the neglect or performance of his owne duty neither shall any man be condemned for another mans fault Ezek. 18.20 The husband shall not be blamed for his wiues fault nor benefited by her obedience if he neglect his own duty as if they must needs goe both to heauen together But if one haue a care and the othâ—r be carelesse of his duty though heere the coniunction be neere yet heerâ—after shall there be a perpetuall separation Luke 17.38 The want of this particuâ—ar application is the very bane of marriage for whilst thâ— husband is rigorous to exact his wiues duty the wife looks only to that how her husband ought to â—oue her comfort her it comes to â—â—sse that neither of them regard their owne raâ—hâ—r let the husband looke to his owne and the wife to hers that both of them he for his loue she for hâ—r own obedience may receiue of God a recompence of reward Ephes 5. part of the 23. and 24. verses Christ is the head of the Church and the same is 〈◊〉 Sau◠〈◊〉 our of his body The Church is in suâ—iâ—ctio◠〈…〉 all things HAuing formerly handled the maine scope of these words namely as an argument to enforce the duty of the wife â—et vs consider them absolutely and seuerally by themsâ—lues â—n thâ—m we may obserue two poynts 1 The authority of Christ set downe 1 Vnder a metaphor in this word Head 2 By the benefit and end of it in that he is a Sauiour 2 The duty of the Church 1 Wherein it consists namely in subiection 2 What is the extent of it It is in all things Head This metaphor is applyed to Christ in diuers respects but two espâ—cially 1 In regard of that dignity and dominion Christ hath ouer the Church 2 In respect of that spirituall vertue and efficacy that the Church receiueth of Christ For the first see Col. 1.18 For the second see Ephes 4.15 16. For both ioyntly see Ephes 1.22 23. Both of these are set downe in the Text. The former by the inference that as the husband hath authority of his wife so Christ ouer the Church The second by the benefit that comes of this authority hee is the Sauiour of the body Instructions In that Christ the Sonne of God equall to 〈◊〉 c. is the head of the Church to whom shâ—e is vnitâ—d This shewes the exceâ—ding great glory of the Church in which respect the glory of the Saints now is farre greater than was that of Adam in his innocencâ— yea of the Angels in heauen Neâ—ther are the infirmities of the Church such as that they can blemish this glory Neuerthelesse we sâ—e how they are here despised and contemned Esa 63.2 1 〈◊〉 4.13 The reason is because the world seeth not 〈…〉 of the Church nor pâ—rceiuâ—th this
and then may we be secure of victory and conquest if wee cast all vpon him and maâ—e him our Champion 1 Cor. 15.57 For our further incouragement marke the amplification In the power of his might Some take these as for a cause and the effect viz. might to be the cause of power power to be meant of strength which is in vs and might to be in the Lord as if hee had said In that power which yee receiue from the Lord. But 1 this is a curious distinction without ground 2 It is the Apostles purpose here to raise vp our minds out of our selues to a higher power without vs and aboue vs Wherefore it is rather an Hebraisme and so it is translated by some his mighty power like as in the 1 chapter ver 19. So that it addes an emphasis shewing this power of the Lord to be a most Almighty power Doct. That the power of God whereto wee trust â—s a strong and mighty power able to protect and defend vs as chapter 1.19 a surpassing measure of power as himselfe is so euer is agreeable to him viz. infinite Vse It serues for our encouragement to strengthen our faith that wee may trust securely vnto it which is to be noted 1 In regard of our owne weakenesse â— In regard of our enemies who are many and mighty 2 It answers that obiection of our aduersaries that blame our Christian confidency as arrogant presumption This were indeed so if wee did relye vpon our owne strength Such an opinion had some of Dauids confidency 1 Sam. 17.28 37. Now followes the Direction concerning such means as wee are to seeke vnto our selues expressed ver 11. Wherein in generall are layd down those means wherby wee may bee fenced and armed against our spirituall enemies The parts are two 1 A Direction 2 Motiues drawne from the end In the Direction obserue 1 What is the meanes viz Armour 2 How this meanes is to bee vsed Put it on In the meanes note 1 The Metaphor Armour 2 The quality of it of God Concerning the Metaphor it is taken from soldierâ— that are among their enemies either fighting or looking for a combat who for feare of being wounded will arme themselues and being armed they dare resist their enemies and feare them not so Christians being the Lords soldiers placed in this world the Lords field to fight against many enemies that haue many weapons to wound vs this armour is lent vnto them wherewith they may bee fenced c. The parts of which armour are in briefe the sanctifying graces of Gods holy Spirit as wee shall see hereafter Hence wee learne 1 That Doct. The life of a Christian is a warfare 2 Tim. 2. â— 1 Tim. 1.18 Christians are called soldiers and their life a fight and battell 2 Tim. 4.7 Those that oppose against vs are called enemies Luk. 1.71 74. Their tentations are called assaults and fights as here and 1 Pet. 2.11 And hence is the distinction of militant and triumphant Church Now God hath thus disposed of vs. 1 That his power might bee the more manifest 2 That he might make tryall of the grace bestowed on â—s 3 To weaâ—e vs from the world for a soldiers life is a hard life 4 To make heauen the more welcome to vs. Vse is that 2 Tim. 2.4 not to intangle our selues with the tâ—ings oâ— thâ—â— woâ—â—d oâ— to lookâ— for case and quiet but it â—ll to prâ—parâ— oâ—r â—eluâ—s 〈◊〉 a sight and to â—ake heed of spirituall â—â—câ—rity 〈◊〉 thâ— dâ—uill oâ— a suddâ—n doe surprize vs. Wâ—e know what bâ—fell the people of Laisiâ— Iuâ—g 18. 〈◊〉 2 In that the graces of God are compared to â—â—mour wâ—e leâ—rnâ— thâ—â— th◠〈◊〉 sanâ—tifying graces â—hat God gâ—ues vâ— are for our dâ—fence and safâ—gard whence wee â—ee 1 How needfull they arâ— for vs. 2 That this kind of armour is not for pride but it is aâ—mour of proofâ— for 〈…〉 â—â—câ—ssary defâ—nce The quality of this armour is that it is armour of God that is made of God in heauen preâ—cribâ—d by God in his Word giuen of God by his Spirit and such armour as is agreeable to Gods natuâ—e All which imâ—ly nothing â—lse but that it is spirituall armour Doct. The armour wherâ—by we are fenced is diuine and spirituall armour 2 Cor. 10.4 This will appeare by the description of the parts For 1 There is no warrant to vse any other armour 2 No other armour will doe vs any good to defend vs because our enemies and their weapons are spirituall Vse 1 For reproofe of Papists that thinke to driue away the deuill with holy water crosses c. 2 Of sottish worldlings that feeling terrour of conscience thinke to driue it away with muâ—icke with company with physicke c. 3 It teacheth vs rightly to distinguish betweene armour and armour and to vse that which the Word of God doth set downe vnto vs. Another quality whereby this armour is described is in this word whole or Compleate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth such an armour as is sufficient to deâ—end a man and to arme him from top to toe so that hee shall not neede any more Hence wee learne that Doct. The graces of Gods Spirit are sufficient for vs to dâ—fend vs from all dangers whatsoeuer till hee bring vs to heauen Hence is Scripture callâ—d sufficient because it doth set forth vnto vs all those graces whereby wee are madâ— absolute and perfect 2 Tim. 3.15 16. 〈◊〉 But many Saints haue beene foiled as Dauid Peter c. the deuill hath found a hole where to wound them and therefore it seemes they had no compleate armour Ans This comes to passe not through any defect in the armour but through their owne weakenesse and want of skill in vsing of it or carelesnesse in not putting it on yet that this armour is compleate and no piece wanting for any part appeares plainely in this That all were not woundâ—d in the same place but some in one part and some in another according as thâ—y did vse or not vse their armour for the defence of that place but if they had beene all foiled in one part it were a signe that there were a piece wanting for that part For hereby 1 We should denie Gods prouidence that he were not carefull to prouide all things needfull 2 That he is wise to know what is wanting 3 That he is carefull of his children thâ—s to leaâ—â— theÌ„ as a prâ—y to their enemiâ—s Vse To stirre vs vp to seeke after this armour as soldiers that being to enter into a dangerous skirmish will aforehand sâ—â—ke where they may prouide themseluâ—s of sure armour 2 Hauing found it to bee content with it to bee bold and couragiâ—â—s iâ— it as Dauid was against Goliah 1 Sam. 1â— 45 So much of the meanes The Vse is in this that wee must put it on Which implyes 2 things 1 That this aâ—mour must be put on 2 That it must bee put on euery piece
In whom yee trust First note here the erroneous and hereticall collection of the Papists from hence therefore say they the ancient Fathers beleeued in Moses trusted in him adored him and called vpon him wherefore so may we doe vnto the Saints The vanity of this appeares first because these here spoken of are such as Christ condemnes and who had Moses to bee their accuser So that they trusted in Moses and Moses would accuse them for it and what doth this make for the Papists Secondly by Moses is meant here Moses doctrine and not his person and so they are here said to trust in Moses as before they are said to trust in the Scriptures Thus in Exodus they beleeued the Lord and Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they gaue credence to Moses So 2. Chron. 20.20 So it is in the Vulgar Secondly from this obserue that whereas it is laid downe to shew their high account and good opinion that they had of Moses who yet notwithstanding should be their accuser Doct. The high account that people haue of Ministers shall not keepe them from being their accusers if they beleeue and obey not their doctrine For it is onely faith and obedience to their doctrine that can free vs from the accusation of our Ministers for so they shall not haue to accuse vs but to pleade for vs Heb. 13.8 17. Vers 46. For had yee beleeued Moses yee would haue beleeued me for he wrote of me IN this verse is laid downe the cause why Moses would accuse them which is their incredulity not directly expressed but laid downe vnder a proofe and 〈◊〉 the more strongly affirmed Now this is strange that they should not beleeue in Moses in whom as is said before they trusted whose disciples they professed themselues to be whom they knew to be instructed of God To â—â—â—are this we must consider that there is a double faith first â— generall faith whereby we beleeue the Ministers of God to be his seruants sent of him and that which they deliuer to be tâ—e Word and truth of God 2. A particular faith whereby we vnderstand and conceiue the true meaning of that which is deliuered and accordingly apply it to our selues Herein failed these Iewes for they vndâ—rstood not that Moses spake of Christ and therefore they beleeued him not The proofe stands thus Yee beleeue not me therefore yee bâ—leeue not Moses Doct. They that beleeue not in Christ aright beleeue not Moâ—es the Prophets the Apostles the Scriptures or the Ministers preaching out of the Scriptures For all doe declare Christ Vse· So to reade and heare all as that we may find matter to strengthen our faith in Christ otherwise all will bee our accusers A confirmation of this proofe is in these words for he wrote of me Whence we learne first that Christ was made knowne euen from the beginning Secondly that if we beleeue not the doctrine that is deliuered we doe not beleeue the Ministers if we beleeue not Moses writings we beleeue not Moses Vers 47. But if yee beleeue not his writings how shall ye beleeue my words A Further confirmation proouing their incredulity wherein note a double comparison first betweene Moâ—es and Christs peâ—sons secondly betweene Moses writings and Christs words as is hee shoulâ— say If yee reiect Moses whom yee tâ—iâ—ke so well of whose writings are recorded vnto you no maâ—â—â—ll yea how can you but reiect me whose words are only sâ—unded in your eareâ— and of whom yee esteeme so meanely anâ— so basely from thâ—ir conceit Doct. If we will noâ— bâ—leeue the written Word of God we wiâ—â— not beleeue any â—uideâ—câ— whatsoeuer Marke Abraâ—â—ms answer to the Rich man Luk. 16.31 For the Scriptures haue been approoued from time to time to be the Word of God and the ground of all writing speaking and preaching hauing fully declared the whole will of God Vse 1. That wee seeke not any other meanes to breed Faith besides the Word Secondly that this be a strong motiue to stirre vp to haue it in high account AN EXPOSITION VPON THE THIRD OF IOHN Ioh. 3.29 30. He that hath the Bride is the Bridegroome but the friend of the Bridegrome which standeth and heareth him reioyceth greatly because of the Bridegroomes voyce This my ioy therefore is fulfilled He must increase but I must decrease THese words are part of that testimony which Iohn gaue concerning Christ It beginneth at the 27. verse In it wee may obserue these foure distinct points First the free confession that Iohn maketh of his owne profession and gifts vers 27 28. In thâ—â—â—bserue 1. Wheâ—ce his Gifts and Callings was viz. from Heauen This affoords many instructions first that man hath nothing nor ability c. of himselfe but from aboue which serueth to humble vs Rom. 14. Secondly that euery excellent thing commeth from Heauen whether spirituall or temporall Iam. 1.17 This sheweth whether to haue recourse for a supply of our wants and to whom to giue thankes when we haue receiued any blessings Thirdly that God as he bestoweth all things on men so he proportioneth them accordingly to euery man This sheweth that wee are to obserue our owne gifts and callings and herewith to be contented 2. What his Calling was the declaration is partly negatiue I am not Christ Affirmatiue but I am sent before him This sheweth the integrity of Iohn that Iohn would so abase himselfe and acknowledge his place not onely before strangers but also his friends euen such as would haue attributed greater matters vnto him That I haue said viz. seuen times recorded by the Euangelists This sheweth vs that we must be constant in our integritie Againe in that these witnesses so often did talke of the preheminence of Iohn aboue Christ and would not after so many sayings of Iohn be perswaded we see how dangerous a thing it is to haue a wrong conceit fixed in our minde wherefore we ought to labour to preuent and redresse speedily all errors in iudgement I am not the Christ Why because his disciples would haue made him the Christ This learnes vs not to take to vs any Honour or Calling that belongs not vnto vs as titles and the like But I am sent before him that is I am the seruant of Christ This teacheth vs that in no hand we be ashamed of that Calling whereunto God hath called vs howsoeuer it may seeme base in the world The second point is the comparison betweene himselfe and Christ and thereby sheweth how much more excellent Christ is then himselfe is twofold first in the 29. verse secondly in the 30. verse First let vs see the literall meaning Bride Bridegroome These termes are vsed for new married persons and in the originall not onely so but for those that are onely contracted And this rather is meant here because the time of solemnization of the marriage betweene Christ and the Church is not to be holden till the end of the World in the Kingdome of