ministration And this is not only between those where one party is an Infidell but also if he be a prophane person and not yet called For the latter namely edifying of one another this must be done 1 By remoouing the impediments which may hinder this spirituall edification the greatest of which is sinne wherefore we must watch one ouer another for the auoyding of sinne This watchfulnesse shewes it selfe a waies 1 preuenting of a sinne if we see them purposed to commit any as Rebecca did preuent Isaac in blessing Esau which if according to his purpose he had done hee had sinned 2 In redressing of any thing that is out of ordâ—r as Zipporah dâ—d redresse that fault of Moses child who neglected the circuÌ„cision of his child Here also is place for admonition whereby the faults one of another are amended as Naamans seâ—uant did and Abigail also to Nabal This milde and gentle admoâ—ition doth especially belong to the husbaâ—d 2 By vsing the meanes of â—difying one of anoâ—her for the cherishing of the graces in either of them as by obseruing them and by praising and wâ—se commendations of them in one another 1 The. 5.11 â—nd the good example of each other for the increasing of them This condemnes those wiues and husbands that hinder the saluation one of another 3 Concerning the welfare of the body and person of one another Eph. 5.28 29. this duty is well set down by the Apostle that they should nourish and cherish one another in all estates and coâ—ditions Yea this Gâ—n 2.18 is the maine end of their comming togeâ—her Prou. 17.17 A true friend is alwaies constant in his loue alteration of statâ—s cannot alter his affections If this be true of friends much more then betweene man and wife This appeareth in Rebecca that had a tender care of her husband so that shee knew what hee best loued and so prouided it for him Gen. 27.9 This serues to reprooue the vnnaturalnesse of those that grudge one another things conuenient in any sicknesse c. The husbands complaining of great charges the wiues of their labor and paines and so making their afflictions more hâ—auy and grieuous as two Oxen in the yoke one drawing backward as Iobs wife did Iob 2. See Iob 19.17 Of this so let vs be perswaded that when God laies the crosse vpon one God layeth it vpon the other for the tryall of their patience 4 Concerning the good name one of another that the good name of the one ought to bee as deare vnto the other as their owne name Such a care had Ioseph of Maries good name Mat. 1.19 And so Bathsheba was in the 2 Sam. 11.5 carefull for Dauids credit For Pro. 22.1 Eccles 7.3 A good name is better then riches then life yea then any thing else Againe how will this knit their hearts together when they perceiue each other care for the credit one of another as the contrary bringeth heart-burning contention iealousie and debate betweene them For the performance heereof these 4 things are to be marked 1 To haue a care to preuent an ill name in which we must haue respect to these 3 especiall things 1 What the wife doth relate of the husband or he of her 2 What they doe heare to take heed of their eares 3 To take heed to their iudgements what censure they giue of it For the first that they diuulge not their infirmities 1 Pet. 4.8 but couer and hide them as Ioseph did This condemnes those that discouer and lay open their husbands and wiues imperfections which fault is so much the greater in these two respects 1 Because these two being so neerly linked together doe know more by one another than any other and so if these blaze their imperfections abroad it is a most foule fault 2 Bâ—cause of all they are most bound to seeke the credit one of another For the bond betweene man and wife is more neere than betweene father and sonne as appeares Gen. 2.24 So that if Cham were cursed for discouering his fathers fault much more shall such a husband or wife be accursed that lay open the infirmities one of another 2 For our eares that they be not open to receiue newes and tales one of another that our eares be not ready and willing itching to heare false rumors and surmises Our iudgement must be very sparing or very charitable that we suspend our iudgement and not straightway rashly giue our censure as Ioseph by all likelihood did of Mary otherwise there will be many euill surmises iealousies and suspitions Or if wee giue our censure it must be in loue the properties whereof the Apostle setteth down 1 Cor. 13.7 8. either that we intâ—rpret it if it be doubtfull in the best part or that we mitigate and extenuate it so farre as well wee may as Abigail did mitigate to Dauid her husband Naâ—als faults whereas Michol did exasperate and aggrauate her husbands infirmitie as she thought 2 For redressing of an ill name that if an ill report be raisâ—d that the wife hide it not from her husbaâ—d but discouer it to him that if the report be vpon iust ground hee may be brought to râ—pentance if vpon suspicion that hee may be warned to preuent it 3 For the procuring of a good name that they gladly report and diuulge their good parts as the husband of that good wife Pro. â—1 28. and willingly to heare the good report one of another 4 For the preseruing of a good name they must if they heare a good report of one another giue notice thereof to each other not to glory in it themselues and to be proud of it but to glorifie God for it For the manifestation of this care this must bee vsed viz. that both reioyce and grieue mutually for the good or ill name one of another by which simpathy and fellow feeling our loue and care of one anothers credit will plainely shew it selfe 4 Concerning the goods of one another that as they hâ—ue a mutuall right in the possessioÌ„ of all so they ought mutually to be prouident for the wealth and good estate of each other to preserue and increase it this is a common duty common I say because vsually wiues put this off to their husbands but read Pro. 31. and we shall â—ee the contrary This so on the one side reprooues vnthrifty and couetous husdands and on the other idle wiues Now generally if all these duties were performed how comfortable peaceable and ioyous would the band of marriage be which wee see many by neglecting the performance thereof to make most wearisome and burdensome so that after a while theâ— begin to be weary one of another to wish the death of each other and such other grudges contentions and discomforts doe arise betweene them Duties CoÌ„mon Absolutely necessary Chastity Cohabitation Conuenient to be performed one to another Loue Care both to others as the care of the worship of God in the family c. Particular The Apostle doth
none are loued but in Christ and all in Christ are loued So much for this first Cause simply considered in himselfe Now we come to consider it in the reference thereof viz. as it is to shew the ground of that power authoritie dignitie excellency and equality which Christ hath with his Father Whence we learne that Christ did not vsurpe these things buâ— God did freely and willingly bestow thâ—m on him Vse 1. Further to strengthen ouâ— confidence in him to repose our selues vpon his redemption mediation c. Secondly it serues for the terror of those that oppose themselues against this dignitie and equality of Christ for they prouoke God and are fighters against him who hath in loue communicated these things to Christ Thus did the Iewes because they would haue none to be equall to God oppose against the authoritie of Christ and this likewise is spoken to aggranate their malice The second Cause whereby it comes to passe that Christ doth the same workes with his Father is because the Father sheweth him all things Which is not to bee taken for a bare relation or an instruction or that the Father doth them only in the presence of the Sonne as one man may doe a thing in presence of another or that he sets them before him as in a Mappe or Table but for a communication that the Sonne doth participate of the Wisedome Power and whatsoeuer else the Father hath together with his Essence Secondly that the Father doth so set forth himselfe in his Sonne that he may be seene in him and who so knoweth the Sonne may know the Father as Ioh. 14.9 And this is a further argument to proue the equality because God coÌ„municates all things to him Vse 1. It shewes vnto vs how the vnsearchable mysteries and depth of Gods wisedome come to our knowledge and to be reuealed vnto vs. God hath communicated them to Christ and Christ hath declared them to vs. See Reuel 5.5 c. And this shewes a reason of that phrase that Christ is called the Word because he hath vttered the will of his Father and hath declared the secret Councels of God Therefore are wee to heare him Matth. 17.5 as the old World was to hearken vnto him speaking by his Prophets and the Iewes to himselfe when hee was on earth and the Church afterward when hee spake by his Apostles so are wee now to hearken to him speaking in his Ministers who declare to vs the will of God So much for these causes considered seuerally in themselues Now consider them ioyntly as the loue of the Father is made the ground of communicating all things to the Sonne Whence obserue that 1. All that Christ hath from his Father it come from loue then how much more doth all that which is in vs come of loue 2. According to the loue that the Father did beare vnto the Sonne accordingly did he bestow the Spirit Ioh. 3.34 also dignitie and honour vpon him Vse So likewise learne we by Grace to iudge of Gods loue towards vs if we find that we are regenerated and sanctified to be perswaded of Gods loue And further by the measure of grace to hope for the measure of glory for the more grace wee haue the more God loues vs the greater is his loue the greater will be our glory 3. It is a fruit and token of loue to enuie no skill knowledge dignity honour c. but to be ready to communicate all things So saith Christ to his Disciples You are my friends I haue shewed you all things And herein especially is that saying true Among friends all things are common And this may bee a triall for Parents if they loue their children for Schoolemasters if they loue their scholers and for all friends if they loue one another Vers 20. and he will shew him greater workes then these that yee may maruell NOw we come to consider the particular euidences of this equalitie but before we come to speake of them wee must consider the transition from the former generall points vnto those that follow here laid downe by Christ in these words Which is done first to preuent a secret obiection which the Iewes might make For it is so that what the Father doth thou doest and what thou doest the Father doth can the Father then doe no more then that which thou hast done â—iz to cure the sicke giue sight to the blinde c. Christ answereth God can doe more these are but small euidences of his almighty power but hee will manifest vnto his Sonne greater workes whereby it shall be declared that hee is the Sonne of God Secondly to stirre vp attention because the things which Christ had yet done were lightly esteemed and opposed against now therefore God would shew such great workes that their hearts should be amazed and astonished at In this transition are two points first the extent of Christs power greater workes Secondly the euent of it they should maruell For the former it hath reference to the miracles which Christ had before time done Whence the Doctrine is that Christs miracles which hee did were but euidences of a farre greater and more almighty power as his miracles of healing the sicke of power to cure our sinnes of restoring sight to the blinde of power to illighten our minds of casting out of diuels of his power of subduing the Diuell and deliuering vs from his bondage and the like And this vse ought we to make in reading the miracles of Christ 2. Yee should maruell Yee mine enemies Doct. Such is the euidence of Christs power that it maketh all astonished as we may reade at the working of most of his miracles and at his resurrection how greatly the Iewes were astonished And at the day of Iudgement all such as haue opposed against him shall tremble and quake Now this astonishment at the power of Christ is that wherein we must rest it being an argument rather of Christs power then of our faith in him But we must consider the end of this power for which it was giuen him viz. that hee hath it for our good that hee might saue vs and then his power will be a ground of our faith to make vs to shroud our selues vnder him Verse 21. For as the Father rayseth vp the dead and quickeneth them euen so the Sonne quickeneth whom he will THe Particular euidences for the proofe of the equality betweene Christ and God the Father are 1. The Power of quickening in this verse 2. The Right and Authority of Iudging vers 22. Rayseth and quickeneth To phrases implying one thing as appeares in the other cause where but one is expressed yet not in vaine is that of quickening added For first it shewes that they were dead and so vnable to helpe themselues Secondly that he rayseth them not as stocks and stones but with the raising puts life into them which amplifies the benefits Some take this raising of the dead to bee meant of Christs
terror for Hypocrites and dissemblers 2. For incouragement to those that are vpright and true-hearted Doct. 2. Here wee may note how Christ doth repâ—ooue â—hem vpon sure ground and euidence He neuer rashly or vnâ—ustly did reprooue any and so when they were reprooued their mouth was alwaies stopped they had nothing to reply Vse For our imitation to goe vpon sure grounds not vpon euill surmises and suspitions 2. The fault for which they are reprooued is want of the loue of God A strange thing if we consider what great shewes these Iewes made of the loue of God Doct. Many who seeme to stand for Gods glory and foâ— his ordinances and make great pretences of zeale to him yet if their hearts be knowne they will be found not to haue one true sparke of loue in them as in Corah and his company Numb 16. in all Heretikes Papists and Idolaters It is not for loue but for by-respects some through enuy some through ambition some through couetousnesse c. Wherefore we are to examine our selues with what minde we doe those things which we doe whether out of a pure loue of God or no. This we shall know by considering the nature and properties of this loue 1. Loue of God is a holy spirituall affection whereby our hearts are so kâ—it vnto him that we do make him our summum bonum chiefest good whereon we doe rest And it manifests it selfe by these two properties first a care to please him and to continue in his fauour that is when we delight in his Word and obey his will and commandements For in his Word is declared what things are pleasing vnto him That this is a property of this true loue appeares Ioh. 14.23 24. 1. Ioh. 2.5 2. Ioh. vers 6. Whence followes another branch of this namely a feare to offend him when wee are carefull to auoide all things that doe displease him Psal 97.10 2. By a loue of what and whom hee loueth when for his sake we loue man whom God hath made the chiefest obiect of his loue Ioh. 3.16 And as man in generall so especially those on whom God hath placed his speciall loue in regenerating and begetting them againe to himselfe 1. Ioh. 5.1 Psal 16.3 â—y these properties we are to examine our selues and hereby it appeareth that the Iewes had not the loue of God in them for they delighted not in his Word Ioh. 8.47 They kept not his Commandements Matth. 15.8 9. Neither loueâ— they those whom God loued for Christ they hated although they knew by the testimony of Iohn Baptist and the witnesse of God himselfe that he was the beloued of God so did they likewise the Prophets Apostles and holy men 1. Thes 2.15 Vers 43. I am come in my Fathers Name and yee receiue me not if another shall come in his owne Name him will yee receiue IN these words Christ laies downe a confirmation of the former point namely that these Iewes had no loue of God in them his proofe is drawne from their affection and disposition towards himselfe that came in the Name of God and towards others that came not in the Name of God Now that the strength of this proofe may appeare obserue the meaning of the words I am come This is spoken of that voluntary subiection whereunto Christ did abase himselfe to become our Mediator our Priest and our Prophet to reueale his Fathers will vnto vs. In my Fathers Name This implies three things first that he came with authority and commission from his Father Secondly that he came to bring a Message from his Father to declare his will Thirdly that he came to set forth not his owne but his Fathers honour and glory Yee receiue me not Yee reiect my doctrine and hate my person If another come in his owne name Of his owne head declaring his owne conceites or doctrines receiued from other men seeking his owne praise and honour Him yee receiue Such yee honour loue follow and embâ—acâ— The Argument then is thus They that loue God loue those that come in Gods Name and reiect the other that come in their owne name But yet doe cleane contrary Therefore yee haue not the loue of God in you Obserue here then first a description of those who are the obiect whereby our loue to God may be discerned namely of Ministers who are either sent of God or come in their owne names that is are either faithfull Ministers whereof Christ doth here set forth himselfe as a patterne I am come c. But of this diuers times before or false teachers and vnfaithfull here set downe by the example of the Pharises of whom it is plaine that they were not sent of God who preached their owne Traditions and sought onely their owne glory Hence we learne Doct. That it is a certaine note of a true Minister to come in Gods Name and of a false Minister to come in his owne name the one hath an eye vnto God and runnes not before he be sent and being sent obserues what his will is and according to it doth all things for his glory the other hath an eye onely to man to please him to seeke honour and preferment c. This difference wee see plainely betweene Michah the Prophet of the Lord and Chenaanah and the rest of the false Prophets 1. King 22.11 12 14. betweene Ieremiah Ier. 42. who perswaded the people to obey the King of Babel and Hananiah Ier. 28.10 11. See Ier. 23.16 17. Vse This is a speciall meanes to try the spirits 1. Ioh. 4.1 whether they be of God or no if they seeke themselues or the Lord. 2. It shewes that many among vs although they haue an outward Calling yet comes not in Gods Name in that they aime not at the edifying of the Church by preaching but their owne maintenance ease and honour or if they preach they preach themselues to shew learning not for instruction of the people Secondly obserue in this verse the peoples carriage and affection towards the Ministers either receiuing or reiecting of them Doct. 1. They that receiue not such as come in the Name of God it is plaine they haue no loue of God in them for they that loue not him that is sent loue not him that sendeth 1. Ioh. 5.1 Iob. 13.20 This appeareth by the different carriage of godly men and of hypocrites from time to time towards the faithfull Ministers as of Abab and good Iehoshaphat towards Micah 1. King 22.8 of the good Princes and the hypocriticall call Priests against Ieremiah Ier. 26.11 16. Note this that we may examine our selues with what mind wee haue entertained those faithfull Ministers that God hath gâ—uen vnto vs in this land c. Doct. 2. They who receiue such as come in their owne name loue not God for there is a maine opposition betweene this the seeking of mans selfe his honour and ease and the seeking of the Lord Phil. 2.21 and therefore they that delight in such as
of Dauids 1 Sam. 30 18. This protection also must extend it selfe according to the danger as 1 Spirituall of the soule that he keepe from the house Idolatrous persons as Iesuites c. and prophane and vaine persons 2 Corporall to preserue her from violence and hurt 3 For her good name to maintaine her credit against slanderous persons being as well dead as aliue wherefore he must also be ready to heare her complaint He must be further carefull to maintaine her honour and authority in the family against children and seruants yea though they be the children of a former wife vnlesse that the cause be iust for there are many cruell and rigorous stâ—pdames and in this case he must vse all gentle meanes to pacifie his wife or if this will not serue then to remooue the cause of this hatred and to place the children somewhâ—re else for the man and woman may by no meanes dâ—part asunder The reason is because the latter wife is as true a wife as the former and therefore the same duties belong vnto her which did vnto the former for many times it falleth out â—hat the second wife is not respected like the first but surely if the husband thinke he cannot so loue another woman as he did his former the best way for him is to remaine a widdower And if not against children much lesse against seruants Thus did Abraham defend his wife against Agar though shee were his Concubine Gen. 16.6 Not laughing at them and suffering them to try Masteries c. For let the husband be assured hee shall feele the smart by the discontent of the wife when shee shall see he suffers any one to abuse her Ephes 5.25 26. c. to vers 33. Euen as Christ loued the Church and gaue himselfe for it So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yeâ— hated his owne flesh but nourisheth and cherisheth it c. HAuing handled the duties wee come to the manner how the husband ought to performe them In these words the Apostle sets it downe propounding First 2. patternes for him to follow 1 Of the Church 2 Of a mans owne selfe Secondly 2. râ—asons drawne from the examples namely the similitude and râ—lation in them that there is great reason why the husband should loue his wife hee being as neere to her as Christ to the Church and himselfe to his owne flesh In the example of Christ 6 Circumstances are to be obserued in regard 1 Of the Order 2 Truth 3 Quality 4 Condition 5 Measure 6 Continuance of his loue to the Church In all which we will consider of three points 1 To shâ—w how Christ loued the Church 2 How wee must follow him 3 How wee come short of our duty 1 Order Christ first loued the Church and so drew her on to loue him againe which as it is heere intimated by that which the Apostle saith that he purged and cleansed her signifying that before hee set his â—oue on her she was polluted and vncleane so it is plainly proued by that in 1 Iohn 4.19 and Cant. 1.2 In like manner ought husbands to beginne in loue to prouoke and to draw their wiues on as well by their example as instruction especially considering that is the weaker vessell Contrary to which is that vntowardnes of some husbands which so little regard their wiues kindnesse and dutifull subiection that though they haue neuer so louing wiues yet they will neuer loue And this is it that makes the wiues subiection burdensome 2 Truth Christs loue was not only in affection and word but also in deed and truth which appeares by that hee gaue himselfe for the Church and the effect viz. the purging of the Church shewes it Such ought the husbands loue be toward the wife For if to loue indeed be a duty imposed on all towards all 1 Iohn 3.18 much more towards a wife which is not onely a sister 1 Cor. 9.5 but neerer and dâ—arer to her husband than any other in the world besides The practice of most is contrary vnto this who in word will pretend great loue but when they come to deeds performe iust nothing Like suters that will promise golden mountaines c. so are there many that will weepe with their wiues and make great shew of kindâ—nesse but when it comes to cost and charges they may doe fullâ—ill for all them 3 Quality Christs loue was an holy chaste and pure soâ—e as appeares by the effect that by it he purged and sanâ—tified his spouse Wherefore also lest hee should seeme to loue more than one hee hath vnited all by one spirit and so made one body of all So betweene husband and wife though their â—oue ought to bee exceeding great yet must it bee ioyned with purity sobriety and holinesse as the Apostle saith Heb. 13.14 Where he calleth the marriage bed vndefiled Two â—ffects of this are 1 That it restraines this matrimoniall loue only to their owne wiues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it doth moderate Loue that it turne not into lust Contrary vnto this is the practice not onely of Adulterers which loue others besides their owne wiues but also of such husbands who both in words deeds will behaue themselues towards their wiues with as much wickednes filthines as vnto strumpets neuâ—r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in thâ— Church mooued him to loue no benefit redounded to him by her loue but his owne goodnesse was the cause of it For though Christ bestowing many graces on the Spouse doth dâ—light in her as in his owne worke yeâ— this was no motiue without him to loue her but eâ—en his loue is the ground of his loue Deut. 7.7 8. So though there be nothing in the wife to moue the husband to loue her yet ought he therefore to loue her because shee is his wife and that God hath ioyned them together endeuouring if it be possible by instruction and example to make her amiable as Christ did the Church Contrary is the practice of those that loue no longer than they haue outward baites either of beauty riches parentage or honor c. Such loue is not of their wiues indeed but of those outward things 5 Measurâ— Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Ioâ—n 15.13 And he that will not spare his lâ—fe what will hee spare But will some say This seemes a hard matter and not for our imitation that wee should lay downe our liues for our wiues But yet so it is for besides that the comparison heere doth expresly lay it downe Saint Iohn 1 Iohn 3.16 saith that we should lay downe our liues for our brethren and then the argument holds a maiore ad maius that if for thâ—m much more for our wiues But heere some cautions
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
they haue not ability in themselues without the helpe of one another But what he seeth c. This is spoken according to the capacity of the Iewes it implies a taking of councell together as Ioh. 1.18 Gen. 1.26 nor is it a word of speculation of Efficacy implying a communication of knowledge For whatsoeuer thinges c. Here are three points 1. The Sonne doth not only nothing alone without the Father but doth ioyntly with the Father what the Father doth 2. That this communication is not in some things but in all things 3. That as the Sonne doth the same things so he doth them after the same manner by the same authority to the same end c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise So that here in this 19. Ve. is contained a proof of the equality of the Sonne with the Father because the ioynt effects of both are one and the same The mystery and maine point here to be noted is That Christ is true God of the same essence with the Father and euery way equall vnto him Because First he can doe nothing of himselfe without the Father but as he doth all things originally from the Father so he doth them ioyntly with him Secondly yea he can doe nothing implying a necessity and impossibility Thirdly because he is in the bosom of the Father Seeing saue what he seeth the councels of his father and communicating him which none but Christ hath done Fourthly againe what the Father doth that he cannot but do Fiftly because this concurrence is in all things Sixthly and lastly hee doth euery thing after the same manner with the Father All these shew an Identity Samenes and Equality between Christ and God the Father Some illustrate this by examples as if a thing burne and cannot chuse but burne and burne alwaies we say that it is fire so Christ doing diuine workes and the same with his Father and that hee cannot but doe them and doth them after the same manner that his Father doth hee must needs be God Some Hereticke haue obiected against this place that Christ doth these things by imitation and this they say is meant by seeing and shewing Answer It is false because he doth these things by the same authority and power that the Father hauing life and power in himselfe as vers 26. and because he doth them after the same manner that the Father doth As touching the Phrases of seeing on the Sonnes part and shewing on the Fathers part these are spoken First in regard of our conceit Secondly to shew the distinction betweene the Persons the Father being the Fountaine of the deity sheweth and the Sonne the second person is sayd to see 3. This may be interpreted of the humane Nature of Christ Vse 1. Seeing Christ proues his equality with the Father in regard of the effects common to both we must learne to account of all things done and spoken by Christ as done and spoken by God the Father and so to giue credence reuerence and obedience accordingly to the same 2. As to account of the doing of Christ as done by God so likewise when we behold the workes of God the Father as the frame of the World and the things therein and doe consider in them the glory and Maiesty of God to consider also in and by them the glory and excellent Maiesty of Christ and in this we goe beyond the Iewes Turks and Heathen who in the creatures caÌ„ behold the Maiesty of God the Father only 3. In the workes of redemption which set forth the loue mercy and goodnes of Christ towards vs to obserue the loue and mercy of God 4. That what Christ doth by Necessity though not of compulsion but of nature and essence we shuld endeuor to do striuing â—o do â—he will of God and to doe nothing but what we haue a warrant for out of the reuealed wil of God So like wise to be like to him in all things viz. in kindnes in goodnes in honesse and such like vertues which are layd downe in the Word as a rule for vs to walke by and wherein he hath set himselfe forth as a patterne for vs to follow For a ground of this note that prayer of Christ Ioh. 17.21 we are all one not in essence but mistically hauing the same Spirit Wherefore wee should labour as truly to initate God as Christ though not as equally And as Christ did his essentiall vnion by effects equall with those of his Father so wee to shew our spirituall vnion by like effects Verse 20. For the Father loueth the Sonne and sheweth him all things that himselfe doth IN these words are layd downe the Causes of the former effects they are twofold First Partly the Loue of the Father Secondly Partly that the Father doth communicate all things to the Sonne The Father loueth the Sonne This is here expressed by a kind of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he loueth him alone none like him him in and for himselfe vid. Col. 1.13 Ephes 1.6 Matth. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth one that onely and wholly beloued Reason of this is not grace and fauour but Nature because Christ is his Sonne as earthly men doe loue their children because they come from themselues and are of their substance vid. Pro. 8.30 Heb. 1.2 Now according to the greatnesse of the persons louing and loued so is the loue viz. euery way infinite the like whereof is not in the World to be found So that Christ is hee in whom is the beginning of Gods loue and on whom it doth rest and from whom it is conueyed to all other This first doth greatly amplifie the loue of God that hee would giue the Sonne of his loue to vs and of Christ that being his Fathers delight hee would come from his bosome for our sakes How great a loue were it for a King to giue his onely sonne for a poore Captiue This thing was so highly accepted of God in Abraham that hee did not spare his onely sonne that it was an occasion why God did sweare so to blesse his posterity Gen. 22.16 17. 2. This is a maine ground to strengthen our faith in the intercession of Christ to come vnto the Throne of Grace with confidence and boldnesse For is Christ the Sonne of Gods loue and will he then deny vs any thing that we shall aske in his Name And for this cause wee ought to hold vs close to Christ and to sticke wholly to him Further this loue must be considered not onely as a thing proper to Christ but also as an euidence of Gods loue vnto vs that we may gather from hence that we are loued For Christ hauing vnited vs vnto himselfe wee may be assured that God who so greatly loueth the Head will also loue the Members Ioh. 17.23 And this is meant Matth. 3.17 God is well pleased in Christ not onely with him but with whomsoeuer he beholds in him as Ephes 1.6 so that
seeke not the Lord assuredly loue not God For it is a property of true loue to loue those whom God loueth and hate those whom he reiecteth Reuel 26. Psal 139.21 22. Doct. 3. From the ioyning of these together learne That those who reiect true and faithfull Ministers of the Lord are ready to embrace false teachers Pharaoh hated Moses but receiued Iannes and Iambres Ahab hated Michaiah but liked the false prophets So the Iewes did flocke after Theudas and Iudas of Galilee Act. 5.36 37. yet they reiected Christ and his Apostles The like they did in the last destruction of Ierusalem as Iosephus reports and now doe they highly esteeme their Rabbins Which commeth to passe first through the iust iudgement of God who giueth them vp to the blindnesse of their heart to beleeue strong delusions 2. Thes 2.10 11. Deuter 28. Secondly through the corruption of nature because we are naturally disposed vnto error rather then vnto truth into which also wee easily doe fall if wee bee not restrained by the Spirit of God Whence it is that there neuer was any heretike were his opinions neuer so grosse and damnable but had many followers 2. Pet. 2.1.2 Vse This teacheth vs not to close our eyes against the truth c. Vers 44. How can yee beleeue which receiue honour one of another and seeke not the honour that commeth of God alone IN these words is laid downe a fourth fault of these obstinate Iewes which is also another cause of their incredulitie A cause thoug◠〈…〉 down yet indeed the greatest being not a cause of theâ—◠〈◊〉 beleeuing but such a cause as implies an impossibility that it was impossible for them to beleeue And therefore he setteth it downe very emphatically by way of interrogation How can yee Quest But how may it be imputed vnto them Answ First generally in regard of Nature it is impossible for any man to beleeue because first by nature we relish not spirituall things we see no fruit or benefit by them and so we regard them not Secondly by nature wee are not capable of them 1. Cor. 2.14 2. But in speciall whereas Christ saith How can yee beleeue hee makes this their ambition to be a peculiar let and hinderance to them For whereas the doores of our hearts is naturally shut vp against sauing faith ambition is as a barre that keepes it fast from opening The first thing then to be noted in these words is the cause of thâ—ir vnbeliefe viz. their ambition and desire of honour Doct. Ambition is a maine impediment to sauing faith Ioh. 12.43 and therefore their Faith mentioned vers 42. was only historicall Ioh. 7.5 Christs kinsfolkes beleeued not in him being loth to be ill thought of among the Pharises For there is a direct opposition betweene Faith and ambition Faith makes a man to be vile in his owne eyes to see his owne wants and so causeth him to goe out of himselfe and seeke for helpe at God onely But ambition makes a man to thinke highly of himselfe to ouerweene himselfe and be much conceited of his owne gifts as the proud Pharises So that he will attribute all to himselfe and nothing to God as did Herod Act. 12.22 23. Vse To take heed of this roote of bitternesse to striue against ambition and vaine-glory and for motiues to consider 1. The doctrine before deliuered 2. That ambition and desire of praise corrupts putrifies and maketh odious to God euery good thing that we take in hand our prayers fastings almesdeeds the very worship and seruice of God Esay 3. That in seeking praise of men we loose the praise of God who haue here our reward 4. Gal. 1.10 5. That hereby wee prouoke Gods wrath against vs for he resisteth the proud as did Herod Act. 12.23 Quest But is it simply vnlawfull to seeke the praise of men Answ We may not simply seeke it to the end to be praysed of them for men praise those things that are agreeable to their humour and all doe not like godlinesse but when it may tend to the honour of God the confirmation of the good and the rebuke of those that oppose themselues we may seeke it As Paul would haue the Corinthians to thinke well of him but it was for Christ for the professions sake and that the aduersaries mouth might be stopped 2. We may not seeke for it in the first place but in his due order first seeking to be approued of God then the approbation of men First doing those things which in the vprightnesse and integrity of our conscience wee know to bee good then if men doe like and allow of it to receiue this as a blessing of God if not to be contented and not to hunt after their applause And thus we are to labour to leaue a blessed name and memory behind vs. Directions to auoide ambition 1. In all things that wee thinke to be excellent and praise-worthy consider whence we haue them 1. Cor. 4.7 2. To consider what a Sea of impiety and wickednesse is in vs how many faults our hearts are priuy vnto for this consideration will pull downe all proud conceits 3. To consider that of the Apostle 2. Cor. 10. last verse that so we be not puffed vp with any thing that may seeme glorious to man but may study to approue our selues vnto God in what he allowes Further note here the description of an ambitious humour in these words one of another noting that they did sooth flatter and claw one another Doct. Ambitious men are ready to puffe vp and to flatter one another· They will giue titles to others that such titles might be giuen vnto themselues They doe it not that others might be praised for pride â—uer goes with enuy and hatred of pride in others But this is the way to get honour from others by seeming to honour them Vse To take to our hearts in giuing of honour to other it is not a thing vnlawfull 1. Pet. 2.17 Rom. 12.10 so it bee not done for vndue and vniust respects Iob 31. last verse How inconuenient this ambition is appeares by the consequent And seeke not the honour c. Whence obserue first from the inference Doct. They which seeke for popular applause and praise of men are carelesse in seeking for the praise of God as did the Pharises whose whole practise was to bee seene of men not to approue themselues to God and so Christ compares them to whited tombes For there is a contrariety beâ—weene Gods will and mans will and what pleaseth man pleaseth not him and so if we set our selues to seeke the one we cannot seeke the other Vse This is a further motiue to auoide ambition Doct. 2. In that this is laid downe as a reproofe of them that they did not seeke the praise of God note That true praise commeth from God that praise which we may and ought to seeke and wherein we may rest that is that praise which is giuen of God for those
10.36 But it will bee obiected that in this respect Christ is very God and then how can he be sent Answ Yes very well if we consider the distinction of persons for there is no inconuenience to say that one person may send another as Christ is also said to send the holy Ghost Yea but then one person shall be inferiour to another We answer First that there may bee a sending among equals Secondly more particularly and properly we say that Christ first in regard of the humane nature which hee tooke into the vnity of person with the Dâ—ity Secondly in regard of the Office of his mediatorship is inferior to the Father Ioh. 14.28 Phil. 2.7 Doct. Christ was deputed of God to be his Messenger and his Minister a phrase much vsed in Scripture as Esay 61.1 prooued to bee spoken of Christ by Luk. 4.18 Zach. 2.9 11. 1. Ioh. 4.10 and Malac. 3.1 Christ is expressely called the Messenger of the Couenant and Rom. 15.8 a Minister For first none but Christ was fit to doe this who onely knew all the secret councels of God Ioh. 1.18 Secondly none was able to performe the worke but he that was both God and man For vse of this point first this manifesteth Gods loue vnto vs that when we had no meanes to come to the knowledge of his will and to life eternall he sent his onely Sonne to bring vs vnto both as in the 16. verse of this Chapter Secondly this sheweth that great respect that he beareth to mankind in sending so great and honourable an Embassadour vnto him As among men what greater honour then for a King to send his sonne in embassage to a poore man Thirdly it setteth forth vnto vs that great loue and respect that Christ Iesus bare towards vs in that he disdaind not to take vpon him this office to be made a Messenger of God for our good which we are well to note that hereby we may learne to prize Gods loue according to the worth of it and so to loue him againe Fourthly this is matter of comfort vnto vs that those things which Christ performeth are acceptable to God because God himselfe appointed him to this worke Fifthly and lastly it is exemplary for our imitation that if we will haue comfort in the things we take in hand we must looke first that the calling be warranted of God Secondly that our selues be deputed and set apart to that Calling 1. Cor. 7.17 That the Calling is appointed of God we shall know if it be warranted in the Word and that the Calling is ordained for vs if wee find our selues mooued thereunto by the Spirit of God and inabled with gifts to discharge it This makes against Masse-Priests and vnsufficient Ministers Ier. 23.21 He speaketh the words of God Which is the effect of his Office The Doctrine is That Christ being appointed a Messenger of his Father was carefull to declare the Minde Will and Word of his Father as himselfe witnesseth Ioh. 7.16 Ioh. 14.24 Ioh. 17.6 8. and Heb. 3.2 Christ is faithfull as Moses was for this is a maine end why his Office was laid vpon him Ioh. 6.38 Vse is first it is a further motiue to presse the point and matter in hand that we should be attentiue vnto the Word because Christ brought it from heauen So that if either the Author of it namely God or the messenger that is Christ can mooue vs it serues to enforce that exhortation which the Apostle hath Heb. 2.1 that we doe not let ship this Word Secondly it teacheth Ministers to haue a care that they bee like vnto Christ to iustifie that they are sent of God by speaking nothing but Gods Word Which first is Gods commandement Ezek. 3.10 Ezek. 33.7 Mat. vlt. vlt. Ierem. 23.21 Secondly the example of the Saints shewes it so did the Prophets alwaies speake in the Name of the Lord. And the Apostle 1. Cor. 11.23 Thirdly this will gaine reuerence and attention vnto their Ministery 1. Thes 2.13 Fourthly herein lyeth a maine difference betweene faithfull and vnfaithfull Ministers Now from the force of this reason ariseth this Doctrine that to receiue their testimony that are sent of God and that speake the words of God is to seale the truth of God Which as it is vnderstood here of Christ so is it true of all other Ministers vpon that ground Luk. 10.16 Ioh. 13.20 See Exod. 14. vlt. 2. Chron. 20.20 Act. 13.48 The reason hereof is drawne from their Office because they are sent of God and are Embassadors of Christ standing in his stead 2. Cor. 5.20 Vse This ought to breed reuerence in mens hearts to the Ministery because they haue not to doe herein onely with men but with God who is honoured when the Ministery is honoured despised and contemned when it is reiected 1. Sam. 8.7 Ezek. 20.8 Secondly it serues to vphold Ministers against the despite of those who contemne their Ministery because of their infirmities and weakenesses but man ought to consider not the person but the office AN EXPOSITION VPON THE FIRST OF MARKE Mark 1.25 And Iesus rebuked him saying Hold thy peace and come out of him THese words are a part of the History of our Lords dispossessing of a Diuell of which History were foure parts first the place vers 23. Secondly the description of the party possessed ibid. Thirdly the manner of dispossessing of him where first is set downe the Diuels striuing against it secondly how Christ resisted him Fourthly the effects of this Miracle vers 26 27. And Iesus rebuked him Christ hath absolute authority ouer Diuels not onely as God but as Mediatour which is for our comfort for as Mediatour he came to dissolue the workes of the Diuell Saying The charge of Christ is twofold first Hold thy peace or be mufled as 1. Tim. 5.18 But why would not Christ receiue the testimony of the Diuell Because First the ground of this confession was not good it was not loue but a slauish feare that made him as a slaue ready to bee beaten giue good words to his Master Secondly in regard of the matter it was in some respects true but not in all Thirdly in regard of the manner it was deceitfully vttered by him Fourthly in regard of his person he was not fit to giue testimony of Christ and if he had receiued it it might haue confirmed that slanderous opinion of the Pharises of compacting with him Secondly Come out of him Christ needs nothing to ouercome the Diuell but onely his bare Word So Matth. 4. though he suffered the Diuell to doe much yet at his Word away he hies Which shewes the difference betweene Christs casting out of Diuels and others He by his owne command they in his name he hy his Word they by Prayer and Fasting Further in regard of the party note the goodnesse of Christ towards mankind which as particularly he shewed to this man here so will he to euery one of vs in deliuering vs from the slauery
24. and 〈◊〉 will keepe vs as it kept Ioseph Gen. 39.9 Cohabitation is that the hâ—sband and wife dwell together enioying the mutuall hâ—â—pe and comfort one of another 1 Pet. 3.7 1 Cor. 7.12 13. Where the Apostle vseth an argument which if it hold in those marriages where one party is an Infidell much more then where both are Christians and this was meant Gen. 2. vlt. in that commandement that a man should leaue all and cleaue to his wife and this is the ground thereof Reason is twofold drawn partly from the benefits that come by Cohabitation as first because all marriage duties are hereby better performed loue increased and preserued the gifts and graces bestowed on either of them shall be better obserued and so God shall be more praysed and glorified their affections more neerly knit together for absence doth alienate affectioâ—s c. Partly from the hurts proceeding from the neglect thereof 1 A neglect of the duties of marriage 2 A hinderance of breeding and begetting holy seed 3 A lying open to the snares and temptations of Satan to many noysome lusts and occasion of falling into adultery Now this is absolutely necessary 1 By consequent because it giueth occasion to adultery wherby marriage is broken 2 Simply in it selfe in the vttermost extent If it be an obstinate wilfull and finall desertion it doth directly breake the bond But will some say How shall we know whether it be such a desertion or no We may know it by these two signes 1 By the open profession of the party forsaking as if he be a Papist c. and â—o refuse obstinately to abide and dweâ—l amongst those that are truely religious Heereby hee manifestly procâ—aimes that his departing and desertion is obstinate and that hee will neuer returne againe 1 Cor. 7.15 2 By the continuance in this separation as is further manifested by the comparing it with the statutes of Colledges from which iâ— any one absâ—nt himselfe for such and such a time without giuâ—ng notice thereof and without any necessity this his separation anâ— desertion is adiudged wilfull and hee expuist ipso facto So the Lawes of the Land haue determined vpon seuen yeeres absence Obiect But there is nothing for which a man may put away his wife or shee her husband but onely for adultery and so not for desertion Answer Indeed nothing doth dissolue the band by diuorce and putting away but adultery of which the places Math. 5. Mat. 19. are to be vnderstood but yet besides this there are other causes whereby wedlocke is dissolued as namely death and so also by desertion in which case vpon complaint the Magistrate doth relieue the innocent party wronged Quest Whether it be simply vnlawfull or no to be absent for a time No if it be not in the vttermost extent 2 If it be with mutuall consent 2 Kings 4.22 Pro. 7.19 20. 3 If it be for weighty affaires either for family or other occasions by vertue of ones calling as of Courtiers Lawyers Mariners c. 4 If it be for an ineuitable impediment and necessity as if a man be taken captiue or the like But these cautions in all must be obserued that it be a departing with griefe and sorrow euen as if it were a pulling of one member from another 2 That there be a returne againe so speedily as possibly they may and lastly in the time of their absence to supply their presence by frequent intercourse of letters sending tokens of mutuall loue and enquiring of one anothers wellfare c. From hence wee may learne first the erronious opinion of the Canonists that hold that there is nothing that doth breake the band neither adultery nor desertion yet they hold many causes of separation from bed and boord so the band shall remaine yet they shall haue no meanes of performance of marriage duties 2 This condemnes them that thinke themselues neuer well and merry but in the absence one of another as they that 〈◊〉 abroad when their wiues are at home and such as send their wiues into the countrie c. The other common duâ—â—es that are meet and coâ—uenient and indeed necâ—ssary for the well being aâ—d comfortable good religious aâ—d peacâ—able estate of marriage and bâ—tter prâ—â—eruing of that knot These are twofold either as they are both ioyntly to performe to others either â—uch as they are mutually to performe one vnto anoâ—her And they are two 1 Loue Titus 2.4 2 Prouident care for the good one of another This loue is the bond of perfection Col. 3. and it is the ground of all other good duties and the cheerefull and ready performance of them So that if any duties be neglectâ—d between them then hence may we gather the ground of it viz. want of loue But let vs sâ—e what kind of loue the Scripture heere requireth it must not bee a mâ—ere naturall loue or a worldly loue but it is a spirituaâ—l loue arising from obedience to Gods commandement and a conscience of his ordinance That loue that is for the things of this world as for honour riches beauty c. is fading and continues not because take away the cause take away the â—ffect those worldly things decaying the loue thereof must also needes decay farewell it But the spirituall loue grounded vpon the consideration of Gods ordinance is firm and constant and lasteth alwaies because thâ—y considâ—r that God hath ioyned them together and so because she is my wife because he is my husband c. therâ—fore they loue one another This coÌ„demnes the vnnatural practice of those that cannot affect one another but loue any other rather then thâ—ir owne wiues and husbands yea because thâ—y are their husbands or their wiues as many will say I could loue him if he were not my husband or if shee were not my wife 2 Duty The former doth especially respect the affection this the action that they bee prouident and carefull one for the good of another Prou. 31.1 This good standeth in foure things 1 In the soule 2 In the body 3 In the goods 4 In the good name of one another in which the good or ill of one another doth consist for all together this is a generall meanes to be vsed namely Faithfull and daily prayer one for anoâ—her for the meanes to obtaine any blessing of God is prayâ—r Iames 5.16 This to be performed continually without ceasing so Gen. 25. Isaac prayed for the barrennesse of his wife And this must be done both inwardly by themselues in their secret prayers and also one with another So Isaac is said to haue prayed with or before his wife Gen. 25. 1 For the soule either to winne them and conuert them or to build them vp further being conuerted For the former see 1 Peter 3.1 1 Cor. 7. The reason is because this bond is not onely and so much for carnall respects as indeed for the good of the soule as for this respect they are called the bonds of
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
their power to command 2 The Apostle in that place speaketh of man as opposed to God in the text as subordinate to God there so to please men as to displease God heerein pleasing of them standing in the place of God to please God himselfe Briefely here is meant to please men in God for God and vnder God So that so farre as seruants can approue themselues to God and haue the testimonies of a good conscience and withall please their master this man-pleasing is lawfull 2 If masters forbid any thing that is by God expresly commanded seruants must not therfore abstaine So did Daniel Dan. 6.10 Reason is we haue a good warrant so to doe euen of God himselfe and if a man haue the warrant of the King what need he feare although an inferiour magistrate doe forbid him Thus if seruants be commanded not to giue good weight they must not doe it although they may keepe the price which their master sets so if to breake the Sabbath and the like Onely let them be sure and certaine that God hath forbidden that which their master hath commanded Contrary heereunto is slauishnesse and timorousnesse when they feare their master more than God For the auoyding of these extremes and the better to performe the former duties let seruants 1 Labour to be fully instructed what is the will and commandement of God Ephes 5.17 2 Let them labour to haue their mindes possessed with the true feare of God 3 Let those seruants that be at liberty haue a carefull respect in chusing of their masters that they as well regard their inward disposition as their outward calling for this it was that Ruth followed Naomi because shee saw she was Religious 1 Ruth 1.16 4 Hauing beene brought by the prouidence of God vnder such masters as are Religious to cleaue vnto them and to remaine with them Iohn 6.68 Contrary to which is carelesnesse in seruants that regard not to what master they binde themselues be they worldlings prophane popish c. all is one to them whereby they bring themselues into many straights eyther to disobey God or to displease their master c. So much for the Extent and Restraint 3 The manner of obedience is layd downe in 4 branches 1 With feare and trembling 2 With singlenesse of heart 3 With good conscience 4 With good will 1 Feare and trembling the phrase is doubled to shew the necessity of the duty by feare is meant all the former and respect which seruants owe to their masters by trembling is meant an awe feare to prouoke their master to punish them For as we may feare God in regard of his power that hee is able to execute so great vengeance on vs so may masters be feared because God hath giuen the rod into their hand to execute punishment on the disobedient Rom. 13.5 Thus was Obadiah afraid to prouoke Ahab 1 King 18.9 Contrary to this trembling in the defect is 1 Too much familiarity 2. Answering againe murmuring and repining 3 Carelesnesse in prouoking their master thinking with themselues it can bee but a beating c. In the excesse slauish feare when all things are done for feare of the rod. 2 Singlenesse of heart that is that the seruice which they performe be done with an honest and vpright heart pretending no more in outward shew then they intend inwardly in the heart it is called singlenesse of heart in opposition to those phrases in Scripture of a double heart or a heart and a heart as Psal 12.2 Such an vpright heart was in Ioseph Gen. 39.8 9. Reason is because seruants haue to doe not onely with their master but also with Christ who searcheth the heart and by the same giueth iudgement of the action Ier. 17.10 2 Because honesty and vprightnesse is so acceptable vnto Christ and hee delighteth so much in it Contrary to this is eye seruice when they content themselues with the outward worke and neuer regard their heart such are most seruants 2 Hypocrisie and dissimulation when they will carry a faire face fawne and flatter yet care not what wrong they doe vnto their master as Parasites 3 Good Conscience implyed in these speeches 1 As vnto Christ 2 As the seruants of Christ 3 As doing the will of God 4 As seruing the Lord. Whence the Doctrine is That seruants must haue respect to the will and ordinance of God obeying because of it although there were no other reason Rom. 13.5 1 Pet. 2.13 This puts a maine difference betweene Christian seruants and such as are wicked and prophane 2 In this may seruants reape true comfort in hope of reward at Gods hands howeuer their master doe deale with them Contrary is that of many seruants who although they bee good at their worke yet doe it not for conscience sake but for feare for gaine or some like by-respects 4 Good will which respects the minde of the seruant and it is either in regard of himselfe or of his master of himselfe that his seruice bee done willingly and cheerefully of his master that it bee for his profit Doct. 1 Seruants must doe seruice with willingnes and cheerefulnesse as Christ a seruant Phil. 2.7 did the will of his Father cheerefully and readily Psal 40.7 8. Euen with as great a desire as to his ordinary food Iob 4.34 So did Iacob Gen. 39.20 For the time of his seruice seemed short vnto him which is a signe he did it cheerfully And although the reason be there rendred because he loued Rachel yet may these both stand together yea if hee had not serued cheerefully the time would haue seemed so much the longer because of that loue he bare Rachel Reasons hereof are 1 In regard of God who loueth cheerefulnesse 2 of our selues because it easeth the burden of the worke And for a motiue to stirre vs vp to readinesse consider wee of the reward that God will giue to such as bee faithfull in their calling Contrary is when seruants do their businesse grudgingly heauily and of necessity wherein neither themselues can reape comfort God not accepting of their worke nor their masters profit it being done for the most part vntowardly 2 The profit of their master to this is required 1 Speedinesse and quicknesse that they dispatch their businesse so soone as they can This was commendable in Abrahams seruant Gen. 24.33 54 56. 2 King 4.29 This speedinesse about businesse is a signe of of willingnesse 2 Diligence That they imploy all their labour and care continually for their masters good Ecc. 9.10 For this is the Talent and worke of the Lord which hee hath giuen to seruants viz. To be diligent in their place and seruâ—ce towards their master then looke Ier. 48.10 This diligence was in Iacob Gen. 31.38 39 40. What fruit commeth by this diligence is often expressed in the Prou. chap. 10.4 and 12.24 c. Contrary to this is Sluggishnesse and Idlenesse which in a seruant how irksome it is see Prou. 10.26 how
wherein masters are and it is amplified by circumstances 1 Implyed viz. that the Master of masters is a common Master both to masters and seruants Euen your 2 Expressed 1 Of the place wherein this Master is viz. heauen 2 Of a property belonging to him that hee is no respecter of persons Doct. They who are masters haue a Master this is notably set forth by Ioseph Gen. 50.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder or in stead Ecclâ—s 5 8. In this respect he is called as Deu. 10.17 1 Tim 6.15 Reason is because man is prone to insolency and if hee were not vnder authority hee would growe intolerable for this cause God retaines in his hand a power authority and command ouer him Vâ—e 〈◊〉 mainâ— vse intâ—ndâ—d by the Apostle is that as seâ—uants should doâ— their dutiâ—â— to their masters which they râ—quire so mastâ—rs should doe those duties to their seruants which God râ—quires at their hands 2 This is also a ground to restraine mastâ—rs that they doe nothing to their seruants but what they will iustifie before their great Mastâ—r This moued Ioseph to let goe his brethren when hâ—e had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâ—b chap. 31.13 14. Wherefore masters are to thinke of this when they exact any thing of their seruants that is not fit when they are furious and incensed against them whâ—n they detaine any thing from them and oppâ—â—sse thâ—m let them then thinke how theâ— will iustifie this when their greater Master shall call them to account Doct. 2 Mastâ—rs and seruants haue both one and the same Master Mal. 2.10 Iob 31.15 1 Cor. 7.22 Whence it followes That howsoeuer for orders sake and good of outward gouernment there is a difference betweene masters and seruaâ—ts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mâ—t. 24.49 This serues further to curbe and bridâ—e the insolency of masters aâ—d it aggrauates greatly their cruelty towards their seruants The place where this Master is is heauen because there and from thence hee doth manifest his glory after a spâ—ciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâ—r is a master of great glory excellency and maiesty so that there is no proportion between him masters here on earth Psal 113.4 2. To shew that the eyes of the Lord are vpon all his seruants as one in a high place may easily behold all things below Psal 11.4 aâ—d 33.13 and the reason of this Psal 102 2â— 3 To shew his might and power in rewarding and rendring vengeance Psalm 123.1 as an argument Eccles 5.8 All these may be so many motiues to vrge and presse the duties of masters 1 If God be so gâ—orious and excellent how then ought masters to râ—spâ—ct him and the rather to be mooued to performe thâ—ir duties vnto their seruants as we see the sâ—ruants of great men aâ—d Noble men are most dutifull and râ—ady in their seruice 2 Let no masters deceiue themselues in this conceit that whatsoeuer they doe to their seruants is within their owne house no bodie sees them and their seruants dare not complaine For God is in heauen and he beholds them Prou. 15.3 3 God not onely sees them but he wil take vengeance of them and this vengeance will be heauy as comming from God therefore this ought to moue them to deale gently with their seruants Doct. 3 From Gods property This great Lord and Master is not mooued with any outward respect but is a iust vnchangeabâ—e and vnpartiaâ—l Iudge Iob 34.19 for there is no passion in God nor alteration of affection Iob 10.4 Vse is to teach masters to shake off all vaine hopes and pretences that God will respect them more than their seruants because they are great and haue friends c. their seruants are but base and meane c. 2 This is for imitation of Magistrates accordingly to carry themselues 3 It teacheth miâ—isters not to vrge or to keepe close matters in respect of persons but vnpartially to presse the duties of all sorts Further marke the inference of this reason vpon the duety the Apostle bids them forbeare threatning because they haue a Master that is ouer them Whence obserue that ignorance of that place of subieâ—tion wherein we are of that authority vnder which we are makes vs insolent and cruell This appeares in Pharaoh who was cruell to the Israelites because hee knew not God Exod. 5.2 and Sennacâ—eâ—â—b 2 Kings 18.33 34 35. because men conceit they haue an absolute authority This is the ground of pride in That man of sinne 2 Thes 2.4 Now whereas the Apostle in setting downe the duty of masters bringeth such a strong reason to moue them and yet in the duties of husbands and wiues parents and children doth not so the reason is because in husbands and parents there is a naturall loue and affection which doth moue them but in masters there is no such thing and therefore hee layeth downe a thundring reason bringing them to the Iudgement-seate of God so to terifie them EPHES. 6. VER 10 11. Finally my brethreâ— be strong in the Lord and in the power of his might Put on the whole armour of God that yee may be able to stand against the assaults of the diuell THe summe of these words is an exhortation to Christian spirituall courage and fortitude The parts are 1 An exhortation to a duty 2 A direction shewing the meanes for the performance of that dutie In the exhortation consider we the manner and the matter The manner is in these words Finally my brethren Wherein note 1 The necessity of the matter which the Apostle exhorts vnto in the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection of the Apostle my brethren 1 Finally As if the Apostle should haue said I haue instructed you in the former part of my Epistle in all poynts necessary to be knowne and belâ—â—ued saying downe both the generaâ—l duties of all and the particular duties that belong to euery one in his calling and particular place yet is a remainder euen this one thing which I will now deliuer vnto you without which all that hath beene formerly deliuered will be but vnprofitable and of no vse Hence we learne 1 That though we be neuer so well instructed in the generall and particular duties belonging vnto vs yet it is necessary that we should be further exhorted to courage and constancy a point which the Apostle obserues in his Epistles as 2 Thes 3.13 1 Tim. 6.12 2 Tim. 4.5 c. adding exhortations to the performance of duties before deliuered Vse which we are to make and is heere intended by the Apostle is that we should giue diligent heed to that which is heereafter to be deliuered because by it all things before will be made profitable 2 In that the Apostle layeth downe these things in the last place