way which the Lord hath appointed vs to walke to testifie our obedience and thankefulnesse to God that we might profit our brethren and haue euidence and assurance of our faith and effectuall calling 5. In all workes of righteousnesse let vs compare them with the rule thereof viz. the Law so shall wee see how imperfect they are and how farre short they come of that which is required This will humble vs 2 By labouring to make vs lightly to regard this brestplate and this the diuell doth diuers waies 1 By suggesting vnto vs that it is a needlesse piece of armour because Christ hath satisfied all and fulfilled the whole Law for vs and hath left nothing for vs to doe so that if we haue faith it is sufficient for vs. Thuâ— did hee deceiue the Christians in the Apostles time taking occasion from that doctrine of iustification by faith alone and so doth hee decieue many in these dayes To auoide this consider That though our righteousnesse be no meritorious cause of saluation yet it is a way wherein wee are to walke though wee are not saued by it yet wee cannot be saued without it 1 Cor. 6.9 Heb. 12.14 Tit. 2.12 Ioh. 3.3 Luk. 1.75 Ephes 2.10 1 Thes 4.7 Tit. 3.14 Necessary 2 That God hath made nothing in vaine and therefore if he haue made as well the brestplate of righteousnesse as the shield of faith wee are to vse both Yea it is certaine that hee that hath not the brestplate of rightâ—ousnesse cannot hold forth the shield of faith because hee hath no ground of any right and title to Christ hauing not his Spirit which manifesteth it by the fruits of righteousnesse Iam. 2.21 2 By perswading vs that it is a combersome and toylesome matter a great hinderance to our honour and promotion our gaine our ease and pleasure c. Thus did he deceiue Esau who is therefore called prophane not regarding to be of the Church and Demas 2 Tim. 4.10 Thus doth hee deceiue the most in these times To auoide this wee must consider the fruits and issue rather then the present inconueniences For no armour is like vnto apparell to be worne for pleasure But if we haue an eye vnto the issue all the troubles that we can endure are not worthy the blâ—ssed fruits that we shall reape of it Rom. 8.18 2 Cor. 4.17 Esa 3.10 3 If thus he cannot preuaile hee will obiect vnto vs that it can be of no vse and stand vs in no stead at all seeing that all our righteousnesse is but drosse and dung Esay 64.6 Phil. 3.8 And by this meanes he bringeth many to desperation For to auoyd this wile we are to know that howsoeuer our righteousnesse be so indeed if either it be compared to the Law of God and his iustice or taken alone by it selfe in opposition to Christ yet notwithstanding as it is a fruite of Gods Spirit as comming from â— heart purified by faith as done by the adopted Child of God vnited to Christ as it is a way wherein to walke to heauen thus it is a matter whereby we may reape much comfort giuing vs an euidence that we belong to Christ although it be no matter of boasting 4 Hee hath yet a further wile he will grant that it is needfull and of vse but yet wee need not be too strict and carefull if we haue some euidences of our faith it is enough the Lord will pardon his mercy is great c. A subtill wile whereby many are decâ—iued For to auoyd this weâ— must consider the nature of righteousnesse that is that chaine which holds vs vp from falling into hell The linkes of this chaine are the duties of the Law if one linke bee broken downe wee fall into hell Obiection But wee sinne all Answer True but the righteous sinne by reason of the frailty of the flesh violence of temptation c. yet he takes no liberty to sinne with full consent to liue and lye in it wilfully and wittingly and therefore 1 Ioh. 3.9 hee sinneth not that is giueth not himselfe ouer to any one sinne 2 Againe we know not whether we shall euer turne to the Lord or no or haue time and power to repent if we refuse to doe it when God calleth vs. 5 O! But be not ouer-iust lest thou be desolate Eccle. 7.18 Men will forsake thy company c. But we must knowe that in true righteousnesse wee cannot be too strict in auoyding of those things that are seene indeed and in doing of those duties that are duties indeed But this is meant when wee will make a righteousnesse of our owne and make more sinnes than God euer made No maruell then if wee be forsaken Otherwise wee shall be sure to haue fellowship with Gods Spirit with the good Angels with the Saints in heauen hereafter 6 The sixt and last point to be considered is to giue you a view of those that want this part of spirituall armour and so lie naked to the diuell and are mortally woundâ—d of him These are 1 Atheists Psal 14.1 2 Machiauâ—llists who lay this for a ground that no man should bee of so tender conscience as for Religion â—ake to be hindred in any plot 3 Epicurâ—s who are wholy and onely for themselues and so regard neither their duties to God nor to man as the Iudge Luk. 18. But what are there such amongst vs Yea. 1 Atheists Wee shall know them by those three notes set downe by Dauid Psal 14. Which are 1 They feare not God ver 1 2. 2 They call not vpon the Lord ver 4. 3 They mocke at the righteous ver 6. Which if we apply to these times we shall find them true in multitudes 2 Machiauellists for are there not amongst vs State-protestants that make piety but a matter of policy 3 Epicures the notes of them set downe Eze. 16.49 are to be found amongst vs. All these are openly and notoriously vnrighteous there are others more priuily as 1 Such as liue honestly and ciuilly and deale truly c. but yet liue in ignoraÌ„ce regard not the Sabbath in brief make no conscience of the duties of the first table 2 Such as will seeme pious and religious but in their dealings are vnfaithful vniust If inferiors rebellious carelesse in their charge if superâ—oâ—rs c. How can any of these be said to haue on the brestplate of righteousnes Vse of all is to considâ—r the danger we are in and to be stirred vp to vse that helpe that God hath here prouided for vs and to this end 1 To acquaint our selues with the word of God out of which we may learn what is true righteousnes that we may be able to distinguish between it and counterfeit 2 To acquaint our selues with the vse end beauty benefit excellency and necessity of this piece of armour 3 Hereupon to examine our selues of the time past that we may be humblâ—d for our former failings that so our former sinnes may not be in time to come a dart in the hand of the diuell to wound vs. 4 Vpon examination to haue a holy resoluâ—ion to enter into this way of righteousnesse and therein to walk VERS 15. And your feet shod with the preparation of the Gospell of pâ—ace WHen the diuell can prâ—uaile by none of the former waies then he labours in the next place to ouerthrow vs by afflictions troubles and persecutions which he raiseth against vs to hinder vs in our proceeding Wherefore the Apostle to arme vs also against this bids vs to looke for troubles and affliction and to prepare our seluâ—s against them with this armour heere prescribed viz. The shooes of the preparation of the Gospell of peace Some vnderstand this for the preaching of the Gospel as if the Apostle did allude to Esa 5 2.7 Rom. 10.15 And so they make the profession of the Gospell to be these shooes here meant Psalm 119.105 But the common and most vsuall exposition is that heereby is vnâ—â—rstood the knowledge of the Gospell of pâ—ace that is of our reconciliation with God Which coÌ„meth neerâ—st to the point for hereby come we to be fenced prepared against troubles We are then to vnderstand by the preparation of the Gospell of peace not the Gospel it self but an effect which it works in vs. So that this preparation is that furniture which the Gospell of peace doth prescribe vnto vs and which it doth it doth work in vs namely a heart settled and resolued to goe boldly thorow all troubles which is to be put on as a paire of shooes So the Siriacke renders it fitly Put on as shooes the preparation of the Gospell of peace In handling of this piece of armour we will go on iâ— this order First to consider what is the spirituall grace that is meant heereby 2 The fit comparison of it to this part of bodily armor 3 The ground of this patience 4 The benefit of it 5 The wiles and subtilties the diuell vseth to depriue vs of this necessary piece of armour 1 The grace here vnderstood is patience for it is the Apostles purpose to arme vs against troubles now what so fit a grace for this as patience which in this regard among all other vertues of Iob is only coÌ„mended vnto vs Iames 5 This is set down by this description The preparation of the Gospell of peace Preparation or because by it the heart of man is settled fixed and resolued to goe on in the way what impediments soeuer are in it Of the Gospel Because it is the Gospel that doth settle the heart this brings good tidings Luk. 2.10 Of what That God hath giuen his Sonne for vs ver 11. that his wrath is pacified towards vs that our sinnes are forgiuen vs. This is that God which when once we know our hearts are fully resolued to beare all things seeing that now nothing can make vs miserable Of peace Both in regard of the subiect and nature of it in that it first made tender of peace to man and still declareth and publisheth it 2 And also of the effect because the Spirit of God by the preaching of the Gospell pacifies the conscience tormented with sin as was signified by the song of the Angels Luk. 2.14 This is added to shew the ground of true patience viz. That it must bee grounded vpon the word of reconciliation for then onely can the heart go on with courage and comfort in enduring all things FINIS 1 Peter 3.7
other misorders is sinne Secondly that the seeming good things that come to the wicked are indeed euill things and turne to their destruction And those euill things that come to the godly are indeed good to them and turne to their benefit Thirdly Many things in this world seeme to fall out crosly to the end that we might looke for that general iudgement when euerie thing shall bee ordered according to iustice and right 2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things I answer The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them The vse in briefe is First To refute all Atheists and Epicures Secondly to teach vs to looke vp vnto him to depend vpon him to cast our selues on him to look for a blessing from him whatsoeuer the meanes be that we vse c. The Second point is the likenes Idenity or Samenes of the Sonne with the father Christ here proues that his power and authority is one and the same with the fathers because the effects of both are one and the same The Doctrine in generall is That Christ is equall with the Father This himselfe plainely expresseth vers 19. and it is manifest in regard of the effects which are attributed to both ioyntly as Heb. 1.2 touching the creation and to either of them as the creation of the world to the sonne Ioh. 1.3 and redemption to the father So the sending of the holy Ghost to the Father Ioh. 14.26 and to the Sonne Ioh. 15.26 and 16.7 this equality is plainely expressed Ioh. 1.1 and Philip. 2.6 Vse 1. To refute all heretickes denying him to be God 2. It confirmes the former vses drawen from the title Father and it shewes that he is to be worshipped as God the Father Heb. 1.6 3. To strengthen our faith in the maine point of religion viz. redemption by Christ that we may be fully perswaded of the infinity and all-sufficiency of his merites Consider now the maine End and Scope for which Christ alleadgeth this he doth it as we heard to defend himselfe against the Pharisees who excepted against that worke which he had done on the Sabbath His defence is grounded First on his owne authority Secondly on the goodnesse of the work God worketh saith he euery day on the Sabbath also and is blamelesse But I haue the same authority that God hath therefore I am not to be blamed Hence this Doctrine ariseth First from the proposition that God cannot breake his Law The Sabboth was not here violated because in this act God did worke with Christ The grounds of it are 1. God is Lord of his Law and not tied vnto it for he gaue it vnto his creatures not to himselfe 2. Gods will is the rule of goodnesse of lawfull and vnlawfull 3. The absolute perfection and goodnesse of God that hee cannot goe against it denying or thwarting himselfe Some obiections are made against this as Gen. 22. Where God commands Abraham to kill his sonne and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels c. To these I answer First That these are not against the law for the former example there was no fact done nor any intent and purpose of a fact to be done but was only a triall In the latter the word which wee reade borrowed signifieth also to aske or require So that they asked of the Egyptians these and these things and the Aegyptians gaue them vnto the Israelites freely and God did so extraordinarily worke vpon the hearts of the Aegyptians that they gaue them their chiefe thinges 2. I answer That God is Lord of life and death to take life from man when he will And as he hath power so also he hath right to doe it Now God forbids the taking away of life when we haue right so to doe God therefore may command any one to be the instrument of doing this Secondly So also had God an absolute power ouer the goods of the Aegyptians to to dispose of them as he pleased Besides consider the equity of this fact First equity did require in regard of that sore bondage wherein they held them that they should make them some recompence Secondly the Aegyptians enioyed their labour and this deserued wages Thirdly They reaped much good by the Israelites who builded them cities c. And therefore it was iust and equall that they should be rewarded Another Obiect is out of Hosea 1.2 but to this I Answer that it was but a vision and no fact and the Prophet only declareth vnto the people that thus and thus was done in a vision to set forth vnto them their estate what they were like vnto 2. From the Inference or conclusion ariseth this Doctrine That neither Christ can breake the Law of God and that vpon the same grounds as the former so hee is said to bee the Lord of the Sabbath Vse 1 To shew vnto vs that whatsoeuer Christ did in subiecting of himselfe to the Law it was for our sakes So Gal. 1.14 which is spoken in regard of a voluntary submission as a pledge and suretie for vs. Obiect But what if hee had broken the Law had hee not been subiect to punishment as other men Answ This is a supposition of an absolute impossibility and therefore not to be made 2. To teach vs that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe in being pliable to his law and subiecting our selues to it because it is agreeable to his will Lastly from the goodnes of the worke that it was a Diuine worke and so Lawfull This Doctrine doth arise Workes tending to the honour of God are proper to the Sabbath Verse 18. Therefore the Iewes sought the more to kill him not only because he had broken the Sabbath but sayd also that God was his Father making himselfe equall with God IN this verse is layd downe a violent opposition against the former Apolagies The branches of it are two First The manner of the opposition Secondly The Causes In the manner note First The Kinde of this Oposition they sought to Kill him Secondly the Extent the more In the Kind note this Doctrine arising from it that the aduersaries of the truth labour to suppresse the truth not by force of argument but by persecution Thus did the old Iewes with the Prophets casting them into Prison and killing them but yet not discouering any error in their Preachings as 2. Chron. 24.21 So dealt Herod with Iohn Baptist and the Iewes with the Apostle Act. 4.16 So haue Heathen men and Heretikes alwaies done towards godly Martyrs and so doe Papists where they get the vpper hand Reason hereof is First The euidence of truth which is such that it cannot by soundnesse of argument bee
God that is a coniunction of soule and body with him From whence arise these prerogatiues 1. A continuall enioying of the glorious presence of God in as glorious and full manner as the creature is capable of A happy thing it was for the seruants of Salomon alwaies to behold his glory 1. King 10.8 and a great fauour for Moses to see but the backe parts of the Lord. How great then will bee the glory when God shall in such speciall manner communicate himselfe to vs Ioh. 3.2 and be all in all vnto vs. Reu. 21.22.23 2. A fellowship and communion with the glorious Angels and Saints 3. An absolute perfection of soule and body and of all the powers of both perfect knowledge perfect wisedome 1. Cor. 13.12 so that all things shall be done in that manner as they could not haue been done better In soule such integrity as no defect in body immortality incorruptibility agility and finally a glorious body like vnto the body of Christ 1. Cor. 15.42 4. A full perfect and absolute contentednesse that we shall not see what more to desire so that nothing can be added to our happinesse 5. A full redemption from all manner of misery whatsoeuer especially that misery of miseries from sinning against God The expectation of which freedome is it that in this life doth refresh the soule of a Christian groaning vnder the burden of sinne 6. An admirable ioy and delight in this happinesse which indeed giues life to all the rest for it is better to be without honour then to haue it with griefe and vexation 7. That which makes vp the heape of all the rest is the perpetuity and euerlasting continuance of them Vse is first to breed in our hearts an holy admiration of the goodnesse of God that hath prepared so great things for vs. Secondly to stirre vp in vs a desire of it and in desiring to vse the meanes that leade vnto it The other part is the reuenge of wickednesse wherein consider 1. The Parties they that haue done euill who not onely open sinners but all that commit an anomie or transgression against the Law for then there is euill All that are not accepted of God in Christ whether Pagans and Infidels or vnregenerate Christians all ignorant persons that know not the will of God For if we draw a line without a rule we through the peruersenesse of our nature shall draw it awry All superstitious persons that take their owne conceits and mens traditions for a rule or such as doe good things for by-respects all proud conceited iusticiaries that doe trust to their owne perfection all hypocrites and dissemblers all busie-bodies that doe those things which belong not to them all vaine-glorious persons and haters of their brethren For to make vse of this consider the second point the issue of these men in their punishment which consisteth first in the pronouncing of that fearefull sentence Goe yee c. Secondly in the execution of it the horror of which is vnconceaueable and vnutterable for besides the priuation of happinesse there is a fellowship with the Diuell and the damned all horror and vglinesse nothing good in soule or in body no comfort and which aggrauates the terror of all eternall continuance of this woe Vse is therefore that if that which hath been said of life doe not allure vs that this doe terrifie vs. Here are now to be answered two questions that arise from these words Quest 1. Whether the good which we doe be the proper cause of saluation Answ No the best good that the best can doe is no cause of their saluation Gal. 2.16 Ephes 2.8 9. Tit. 3.5 Reason For life eternall is the free gift of God Rom. 6. last and if it be of Grace it is not of work Rom. 11.6 Eph. 2.6 7 8. 2. Suppose wee did all that God requires yet we merit not sith all is but our duty Luk. 17.10 yea Adam if hee had continued in his integrity and full performance of the whole Law of God yet had he not thereby merited Heauen it being but his duty so to doe then much lesse we whose righteousnesse is as a filthy clout Esay 64.6 3. All our workes are imperfect and so cannot merit for if wee our selues can finde many imperfections in the best of them God can finde much more Iob 9.15 30 31. Yet is life eternall attributed to our workes as they are signes and euidences of the soundnesse and truth of our Faith in Christ by whom we obtaine the same And secondly there is a twofold reward the one of debt the other of fauour called the reward of inheritance Vse The vse of this point is to teach vs rightly to distinguish of workes and to know their right end that we be neither arrogant and conceited nor yet prophane and negligent of them Quest 2. Whether euill workes be properly causes of condemnation Answ Yea as meriting and deseruing it properly for damnation is the wages of sinne Obiect But how can that be seeing the punishment is greater then the sinne the punishment infinite and the sinne but finite Answ The punishment is not greater then the offence for the offence must be weighed according to the greatnesse of the person offended now this is God who is infinite and accordingly his wrath infinite Sinne therefore is infinite in measure though not in time but the punishment is infinite not in measure but in continuance For the Creature is not able to beare the whole wrath of God at once as Christ did and therefore it lyeth vnder the burden thereof eternally What then is the difference betweene good and euill workes Answ Sinne is perfectly and fully euill but the good workes we doe are not perfectly good vnlesse they were done euery way according to all things commanded and so were fully answerable to the Law of God which we cannot doe In the last place consider wee some few instructions that arise from the manner of laying downe these words 1. They that haue done good Doct. Not the abstaining from euill but the doing of good is that which causeth the resurrection vnto life In Mat. 25. are three arguments to proue this point first that of the fiue foolish Virgins that wanted oyle Vers 3. Secondly that of the vnfaithfull seruant who was punished not because he had purloyned or stole any thing but for not imploying of his Talent Vers 25 c. 3. The tenor of the sentence which is pronounced according to workes done or omitted Vers 35. c. Psalm 34.14 1. Pet. 3.10 For herein doth the Image of God consist that wee bee renewed in our mindes and that we put on the new man as well as put off the old Vse It serues for reproofe of the greater sort of men who thinke it sufficient if they be not thus and thus though in the meane time as touching workes of Faith Piety and Charity they haue none 2. They that haue done good And Doct. The good they
vse of this story 3. Hence obserue that those things which worke destruction to the wicked are a meanes of preseruation to the Godly as was the Red Sea The Angell that went behinde the Israelites campe Christ the Word the Sacraments which is for the comfort of the faithfull that they need not be terrified with those iudgements that befall on others For as a mercy shewed to the faithfull shall be no aduantage to the wicked so a iudgement lighting on the wicked shall be no damage to the godly I meane in regard of that which is indeed viz. spirituall hurt or spirituall blessings AN EXPOSITION VPON THE TWELFTH OF EXODVS Exod. 12.8 And they shall eate thâ— flesh in that night roste with fire and vnleauened bread and with bitter herbes they shall eate it RItes appertaining to the eating of the Passeouer 1. With what it must be eaten 2. After what manner viz. in haste 3. The time when it must be eaten 4. The place where in 1. It must be eaten with First vnleauened bread Second Sâ—wre herbes Vnleauened bread verse 8. further vrged verse 15.16.17 the vse of it inioyned not only that night but during the vse of that Sacrament they must eate it seuen dayes yet a strict penaltie laid on the non-obseruers of this ordinance verse 19. Reason of this ceremonie was because of their hast implied verse 34. 39. and it was a custome in haste to make vnleauened cakes Gen. 18.6 To finde out the Ministery hereof wee must consider that leauen is taken First in the good part Matth. 13.33 for the Kingdome of Heauen and so the opposition stands not here Secondly in a bad sence for corruption in Doctrine and prauitie in life and conuersation and so in this place vnleauened bread must be taken as signifying sincerity in conuersation and truth in doctrine 1. Cor. 5.8 Matth. 16.6.12 Vse of this is to teach vs that all that will partake of Christ aright must be soundly instructed in the Doctrine of faith and puritie and innocencie of life 1. Tim. 1.19 which belongs not only to Ministers but to all others as Eph. 4.15 Truth in Loue which is the fulfilling of the Law Col. 1.10 2. That those that are either depraued in their iudgement or corrupted in life and conuersation are not fit to eate of Christ as Idolaters Heretikes Gal. 3.1 malicious persons c. 3. From the metaphor of leauen whose nature is that a little doth season the whole lumpe 1. Cor. 5.6 learne that we haue a speciall care to withstand euery error c. euery sinne not contenting our selues that wee are not open Idolaters or notorious sinners seeing a drop of poyson will infect a whole cup of medicinable potion an one error or sinne will make a breach in conscience big enough to giue the Diuell entrance into the possession of all so Heb. 12.15 when any roote of bitternesse doth but peepe vp wee must nip it and not only ought we to auoid the sinnes but also infectious persons as Hereâ—ikes Idolaters prophane persons not to be companions with them 1. Cor. 5.13 Rom. 16.17 Sowre herbes Heb. it is bitternesse which some expound bitternesse and anguish of heart but considering that here is spoken of those outward things where with it was to bee eaten I take it to be rather meant of some sowre herbes or sauce as the like Reason of this was that they should haue a meanes to put them in minde of that anguish and vexation they suffered in Egypt Mysterie implied is two folde 1. That the profession of Christ is ioyned with affliction Luk. Act. 14.22 2. Tim. 3.12 2. That to the partaking of Christ wee must come with contrition of heart Matth. 11.28 Luk. 7.38 Of this a double vse may be made 1. That if wee looke to haue part in Christ wee must not expect that all things should be sweete and pleasant but in our professing of Christ and inioying of him we must looke to haue sowre sauce to this sweet meate lest in regard of the corruption of nature this sweetnesse grow full sowre and we loath it wherefore as this must stirre vs vp to patience so must it teach vs how to esteeme of afflictions as of sauce to make vs rellish our meate and to haue the more appetite to it 2. That when we approach to Christ to reape any benefit by him we must come with a contrite heart Psal 51.17 Exod. 12.11 And thus shall ye eate it with your loynes girded your shooes on your feete and your staffe in your hand and yee shall eate it in haste it is the Lords passeouer IN this verse is set downe in what manner the passeouer was to be eaten expressed in foure branches First your loines girded secondly your shooes on your feete Thirdly your staues in your handes Fourthly ye shall eate it in haste In which in generall we see that they imply a kindnesse to take a Iourney The mysterie whereof is first that there must be in vs a promptnesse and readinesse to that worke whereunto God shall call vs a duty much commended vnto vs in Scripture Psal 57.7 27.8 Matthew 11.12 Luk. 16.16 Psal 40.7 Heb. 10.7 For such a promptnesse and readinesse is a signe of thâ— willingnesse and cheerefulnesse of our hearts a thing most acceptable to God 2. Cor. 9.7 And it reprooues he backewardnesse and sluggishnesse of men to come to the ordinance of God to preaching on the Sabboth to the Sacrament c. 2. Hereb is signified that we bee ready for our passge from the Aegypt of this world vnro this Canaan of Heauen for these were a type of the other Matth. 24.42 1. Thess 5.6 Because we know not when our passage shall bee as the Israelites knew not at what houre of the night they were then to depart This reprooues the securitie of men that thinke lest of their departure hence as that common and wicked speech sheweth I thought no more of it then of my dying day From which want of due preparation it commeth that when the time of departure is at hand men become either dead in heart and vncapable of all comfort like Naball or like Belshazer are filled with feare horror and amazement winhin and without Dan. 7.6 Let vs bee rather like the wise Virgins and that faithfull Seruant Luke 12.36 alwaies attending and looking for the comming of his Master Now come we to the particular branches 1. Your loynes girded which phrase is vsed in the Scripture in a double respect 1. For a close and fast girding of a mans apparell vnto his middle 2. For a trussing vp of his garments vnto his girdle The former is taken from Souldiers that buckle their Armour together with their girdle as God bid Iob gird vp his loines when he would haue him stand to his defence and answere for himselfe Iob 38.3 40.2 in the like sence Ephes 6.14 and this sence is not here meant for God would not that they should prepare themselues
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
reward This sweetens all their labour and makes it seeme easie and light as it did vnto Iacob EPHES. 6 Vers 9. And yee masters doe the same things vnto them putting away thrâ—atnings and knowe that euen your Master also is in heauâ—n neither is there respect of persons with him WE are now come to the last order in the family viz. of masters which although it be last according to the Apostles order is in dignity the chiefe But the Apostle first sets downe the orders of inferiority to shew that the duties of subiection are hardâ—r to be pâ—rformâ—d then those of gouernment and authority For the meaning of the words it is thus By masters are meant all that haue authority ouer particular pâ—rsons that are attâ—ndant vâ—to tâ—em whether they bee chiefe or such as being vnâ—â—r others haue seruants vnder them Them that is to â—eruantâ— befoâ—e mâ—ntionâ—d Doe the same things This seâ—meth a strang phrase What may some saâ— must mastâ—rs obâ—â— anâ— reuerence their seâ—uantâ— c No tâ—is may beâ— vndâ—rstood 1 With râ—â—â—rence to 〈◊〉 dutiâ—â— aforegoing namely not vnto thosâ— proper dutiâ—s that bâ—long to sâ—ruants but to those common rulâ—s of equity tâ—at belong both to masâ—â—rs and â—â—ruants as to doâ— aâ—l things in simplicity of 〈◊〉 c. 2 Or to the vâ—rs immâ—diatly aforâ—going that being a generall â—uâ—e belonging to all sorts to doe the good thing that belongs vnto thâ—m in their place aâ—d calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâ—all duty that ought to passe betweene them that is in generall that duties are to be performâ—d of both one to the othâ—r aswâ—ll masters to seruants as oâ— seruants to masters All these do not crosse one another but 〈◊〉 a common equity betweene masters and seruaâ—â—â— a mutuall duty though not an equality This is â—xprâ—â—sed by the Apostle Col. 4.1 And this is exprâ—ssâ—d to meete with a conceit of many masters that thiâ—kâ— indeâ—d their seruants are boâ—nd to them but tâ—at thâ—mâ—â—lues are not tied to their seruants 〈…〉 to sâ—eke the good of their seruants 〈…〉 gouâ—â—nment aswell as seruants are to seeke their mastâ—rs by theâ—r obedience Putting away threatning not that this is simply a vicâ— and so forbidâ—â—n for it is lawfull and sometimâ— to be vsed but the excâ—ssâ— is â—oâ—biddâ—n The reason of mentioning of this vice of mastâ—rs rathâ—r then any other is 1 Because men in authority are exceeding giuen by nature to this vice thinking that their authority is not shewne vnlesse they be rigorous Thus are husbands forbidden to bee bitter to their wiues â—ol 3.19 And also Fathâ—rs to prouoke their childrâ—n ver 4. 2 Because Infidels aâ—d heathen men thougâ—t they had an absolute power ouer seruaâ—ts of life and dâ—ath thâ—rfore lest these newly conuerted to Christianity should reâ—aine any such conceit hee biddeâ—h them forbeare rigour But for the furthâ—r meaning of the word wee are to considâ—r that by thâ—eatning is mâ—ant aâ—l rigour in thoughts countâ—nance lookes word and actions so that by forbâ—aring of it all excesse is forbidden as 1 In continuance when masters shall be too frequent in correcting vpon euery occasion 2 In measure when theâ— are furious fierce and violent 3 In execution not alwaies to execute punishment if there be repentance anâ— hope of amâ—ndmâ—nt In all these mâ—sters are to moderate their threatning Furthâ—rmore vnder the forbidding of this vice thâ— contrary vertue is commanded viz. Gentlenesse and mildenesse Know yee here followes the reason which the Apostle takes for a mattâ—r graunted therefore he saith Know yâ—e Your master Some copies haue both yours and thâ—irs Very fitly for the sencâ— buâ— the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâ—te authoâ—ity but are vnder the authority of anothâ—r Mastâ—r to whom they must giue an accompt and therefore to take hâ—ed lest if they pâ—rforme not their owne duties theâ— prouoke this their Master to wrath Now He is dâ—scribâ—d 1 By the place where he is in heauen Which implies 1 That he is higher than the highest so that all are vnder him Eccles 5.7 Psal 33.15 〈…〉 15.3 that hâ—e seeth and doth take noâ—ice oâ— all 〈◊〉 that hâ— is an Almighty God able to exâ—cutâ— venâ—â—â—nce on all such as oppresse others Psalm 113.4 5. Deut. 24.14.2 His property that he is no accepter of persons The Hebrew word is Face and so signifiâ—th the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pâ—rson iâ— Scripture is meant the outward quality and coâ—dition of men in regard of greatnessâ— meanâ—nesse superiority or infâ—riority c. as Iob 34.19 which things though men respect yet God doth not This phrase is taken from such as sit in iudgement who must respect the cause only for whatsoeuer is beside it is called â—erson and therâ—foâ—e did the Arâ—opagitae iudge in the darke c. This is noted to meâ—te with another conceit of mastâ—rs that might thinke that God would respect them being greaâ— and in place of authority rather than their sâ—ruants who were meane and base Hauing seene the meaning of the words it followeth to handle them in order The summe of them is a direction for masters how to carry themselues towards their seruants The parts are two 1 The duties to be performed 2 The reasons to vrge them Concerning the duties wee are to consider 1 The ground of them that masters doe owe a duty Doe the same thing 2 The duties themselues in their seuerall branches 1 Ground Doct. That masters doe owe a duty euen to their seruants a point cleare by the Law of God as the precepts giuen vnto masters heâ—re and in othâ—r places doe tâ—stifie and by the Law of nature for this is one of those bonds of ministration which are spoken of Whereby we are bound as well to doe good to others as to receiue good from them like as the members of the body do one to another Bâ— the Law of nations for wise States haue alwaies from time to time ordained Lawes for to curbe and restraine masters by equity for good receiued râ—quires good to bee done againe And lastly by the Law of the Land In Indentures the mastâ—r is bound to the seruant as well as he to his master Vse is for masters to take notice of this That seeing in generall seruants are no more bound to thâ—m than they to their seruants therâ—fore to be carefull for the performaâ—ce of â—heir owne dutie as they would looke for dutie from their seruants and to consider if the failing of their seruants in their duties arise not fâ—om the neglect of their owne in themseluâ—s 2 For ministâ—rs that they be not partiall in vrging these duties but prâ—sse them vpon the masters as well as on the seruants and the rather â—ecause there are not such outward meanes to
Angels Answer No for we see that when there hath beene opposition betweene the good and the euill angels the euill haue still beene foiled as Dan. 10. Reu. 12. So that if comparison be made between them and the good Angels their power is somewhat abated but if comparison be made betweene them and other creatures their power still remaines so great that wee cannot see wherein it is any whit lessened And therefore wee are not to bee secure as if his power were so weakned that hee could not hurt vs since his fall but to be stirred vp to watchfulnesse and to bee strengthened in faith seeing God hath giuen vs the good Angels to protect and defend vs. 3 The restraint of their power In which we are to consider 1 what they cannot doe Quest Whether can they goe beyond nature or against it Answ They cannot because they are creatures and must bee subiected vnto the order set downe by God who is the onely Lord of nature and only can alter it goe aboue and beyond it Examples in 4 points 1 The deuill cannot do that which is simply and properly a miracle as to cause that flaming fire should not burne to raise the dead for these are against and aboue nature And to doe these is a property of God whereby Christ did declare himsâ—lfe to be God and likewise his Apostâ—es to 〈◊〉 by the pâ—wâ—r of God and to 〈…〉 Obâ—â—t The 〈◊〉 wroughâ— miracles as did 〈…〉 12 22. aâ—d 8. ◠〈◊〉 1 〈◊〉 things might bâ—e done by naturall 〈…〉 bring serpâ—nts and â—rogs from 〈…〉 them there 2 〈…〉 were done onâ—ly in shew and 〈…〉 and dâ—luding tâ—â—ir eyes for 1 〈…〉 wâ—re deuoured of Moâ—â—s 〈…〉 that his was a true serpent and 〈…〉 that theâ— made no resistance but 〈…〉 2 For th◠〈…〉 blood How couâ—d it be â—ith all the watâ—r in â—gypt was â—ready turned into blood and thâ—refore iâ— must nâ—eds be â—ome of the water of â—oshen but vpon Goshen came none of the plagues of Egypt 3 Concâ—rneing the â—rogs Those that Moses brought in were gathered on heaps so that they stanke but no such matter is recordâ—d of thâ— other So that the deuill may doâ— wonders which may seeme â—trange to vs because wee know not the cause but not miracles The deuill cannot directly force the will of man to yeeld to his bâ—nt as to make him siâ—ne against his will for forced will is no wilâ— and 〈◊〉 is an action of the will else it is no sinne Hee may by thrâ—atnings and allurements perswade the will but hee cannot force it 3 The diuell cannot simply sâ—arch the heart of man for this the Lord ascribes vnto himsâ—lfe as a property belongâ—ng vnâ—o him onely The diuell can giue a neere gesse at the gâ—nerall disposition of the heart by the actions speeches inclination c. but precisely to knowe what the thought of the heart is hee cannot 4 Hee cannot simply declare things to come This also God takes as a property belonging to himselfe and thâ—reby doth in Scripâ—ure distinguish himselfe from Idoâ—s and false gods and therefore among the heathen he vsed to giue out his answer in doubtfull termes that might bee true two waies and if it fell out otherwise then they interpreted it then they said they mistooke the meaning of the Oracle 2 What they are hindred from doing although they can and would doe it for they doe nothing but by â—ermission and therâ—forâ— we reade in Scripture 1 Pet. 2.4 Iudg 6. Reu. 20.2 That the diuell is chained and tiâ—d vp like a bandog that can goe no further then his linkes will let him So Saâ—an desirâ—d to winnow Peter Luk. 22.31 But hee couâ—d not This doth make greatly for the comfort of the godly So much of their powâ—r 2 The second thing whereby their dominion is amplified is the partiâ—s â—hat are gouerned who are described when it is 〈◊〉 Thâ—y are gouernours of this World of the darknessâ— of this World 1 Doct. This rule and gouernment is onely heere in and ouer this worâ—d Which is an encoâ—ragement to endure all the assaults that are made bâ—cauâ—â— it is bâ—t for a time there will come a timâ— of râ—dâ—mpâ—ion and full freedome from all And 2 it is an encouragâ—meÌ„t against the houre of death Yet all the men in the world are not vassals of the diuell but only the dâ—â—kneâ—â—e oâ— this world Such men as are blinde through ignorance and wicked through corruption within and without 2 Cor. 4.4 1 Ioh. 3.8 Eph. 2.2 2 Doct. The diuels dominion is ouer blinde and sinfull men The former resist him not but doe ignorantly foâ—low him not sâ—â—ing indeed what he is The other thiâ—k his gouâ—rnmeÌ„t is pleasant so beleeue not whatsoâ—uer is spoken of the diuâ—ll The ignorant know not what a blessed coÌ„fortable thing it is to be the Lords subiects The wicked they rebell against him Vse For tryall whether we be vnder the gouernment of the diuell or no which wee are if wee â—oue and lye in darknesse Iohn 3.19 2 For direction how we may come from vnder his power and dominion namely by comming forth from darknesse into light Col. 12.13 Luk. 1.79 Acts 26.18 3 For consolation to such as haue euidence in their owne soules that they are light in the Lord because they are freed from the power of the diuell And let such carry themselues as children of the light So much of their dominion 2 The second thing whereby our spirituall enemies are described is their Nature In that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall things Doct. The diuels the enemies of our soules are of a spirituall substance for they still retaine the same substance in which they were created that they might beare the punishment of their sinne in the same nature that they sinned and that they are spirituall substances and beings of themselues appeares also by their power their offices their place their punishment which they endure Which 1 Note against those them to be but qualities and affections rising from vs. A conceit both erroâ—ious and dangerous extenuating the terrour that ought to be had of the diuell and so causing security 2 It greatly aggrauates the cunning of them in these respects 1 Being spirits they are inuisible and cannot be seene by flesh and blood and such likewise are their assaults so that wâ—e fight against them as blinde men against seeing wee cannot tell where and how they strike c. which is a great disaduantage 2 Being spirits they can be in euery placâ— with vs knowing our actions and words and gâ—ssing at our thoughts which is a great aduantage to them as if one enemie should know the counsels of anothâ—r as 2 Kings 6.12 3 Being spirits there is no bodily thing that caâ— hindâ—r them in their enterprizes they can passe ouer and thorow all things And hence is their vnconcâ—iueable swiftnesse in their passage from place to place as swift as lightning or as our eyesight This