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
things which hee allowes who knowes best what is good and praise-worthy Obiect But may wee not doe those things that are praised by the Saints Answ Yea for they doe it being directed by the Word and illightned by the Spirit so that their praise is the very praise of God But it must not bee vnderstood here of that commendations which is giuen by naturall men Doct. 3. From hence we may also learne that it is lawfull to seeke for praise because it is a reward of piety and vertue so that not the thing but the manner of seeking it is condemned Now in this case we must doe as men vse to doe that seeke the praise of another they will obserue to doe euery thing that may be pleasing vnto him c. so if wee will seeke the honour of God we must marke diligently what is his will what is acceptable to him and in those things we seeke to honor him by obeying his will and then shall we be assured to receiue honour from him againe 1. Sam. 2.30 Doct. 4. Alone This implies that we may not seeke praise of God and of men both together labouring to approue our selues in some things to God and in some things to man for the iudgement of God and man are contrary and we cannot satisfie both And therefore wee must set our selues to reiect the one and to seeke wholly the other Vers 45. Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whom yee trust AFter that our Sauiour had reprooued these Iewes for their vnbeliefe and laid downe the causes thereof viz. their ignorance obstinacy want of loue and ambition hee comes in the next place to the euent and issue that will follow vpon this their incredulity telling them in these words that condemnation remaines for them they shall be accused and so as that they shall be condemned It is then a very seuere Commination against them wherein obserue first who shall accuse them first negatiuely one is remooued Think not that I. Secondly affirmatiuely another is declared who it shall be viz. Moses Secondly for what they shall be accused First in generall from the manner of Christs proceeding how that after hee had first soundly prooued the point in question viz. that hee was God and also reproued them for their incredulity now seeing them still to remaine obstinate and that nothing would worke vpon them hee can no longer forbeare but hee threatens this â—eauy iudgement vpon them Hence we learne Doct. That when men will not be moued with soundnesse of argument or with reproofes they must bee more roundly dealt withall by denouncing the iudgements of God against them This was the practise of Christ against all obstinate men as the Pharises Mat. 23. Many woes denounced Of Moses with Corah and his company Of Iohn Baptist with the same Pharises Mat. 3.7 Tit. 1.13 For when milder meaneâ— will not preuaile this may worke vpon them Iud. vers 23. Therefore as lenity and mildenesse doth become the seruant of God so doth also seuerity beseeme him according as hee hath persons to deale withall These cautions obserued first that he haue a calling to doe it for then doth the threatnings terrifie as if a child be threatned by his father a subiect by hiâ— Prince Secondly that the person be certainely found to bee obstinate Thirdly that it be done without passion in a holy zeale with meekenesse Fourthly that it be done without respect of persons to one as well as another sparing none Fiftly that it be for weighty causes not for trifles as Excommunication is now vsed which makes it so lightly esteemed of Sixtly it must be vsed in the last place after all other gentler meanes sought· In particular first consider the occasion of these words Doe not thinke implying that this obstinacy arose in them because they cared not for Christ nor estemed what he said whom they accounted but as a meane man like vnto others yea worse then others holding him for a blasphemer prophaner of the Sabbath c. but as for them they had Moses for their Patron whom they trusted in This their thought being not yet vttered Christ preuenteth telling them that euen Moses whom they so highly magnified should be their accuser Of this dealing of Christ we haue many examples how hee doth preuent the thoughts of his hearers so meeting with sinne at the beginning before it breake out further A patterne for Minisâ—ers to follow teaching them to diue into mens hearts as farre as they can Wâ—ich they may doe 1. By dâ—ligent obseruing of tâ—eir owne disposition their owne temptations c. and to thiâ—ke the same may bee in others c. 2. By obseruing what hath been the quality and disposâ—tion of his Hearers what their conceits and opinions â—â—â—ir excuses and pretences c. 3. By the Word which can search further then any other meanes Thus shall they meet with sinne in time and suffer no roote of bitternesse to sâ—â—ing vp 2. The parties accusing Not Châ—â—â—t but Mâ—ses Thinke not that I. But how may this be doth Christ accuse aâ—d â—â—ndemne vnbelâ—euers Answ This may be taken two wayes either litterally and that first in regard of that proper and maine end for which Christ came into the world viz. not to condemne and accuse sinners for this the Law had done before but to saue Secondly in regard of his high Office to be a Iudge to heare and giue sentence and not to be an Accuser 2. Or figuratiuely first by way of concession as if hee should say Though I should hold my peace and say nothing of you to my Father yet should you not be acquited for euen Moses whom you hold for your Patron shall accuse you Secondly by way of amplification as if he had said Thinke not that I alone will accuse you there is another also that will accuse you euen Moses From the connection of these two obserue Doct. They that beleeue not Moses and his writings shall haue Moses to be their accuser So they that beleeue not the Prophets haue the Prophets for their accusers The same may be applied to the Apostles and all faithfull Ministers of the Word for they all bring not their owne but the message of God whose Word cannot goe backe in vaine but it either breeds faith or makes moe obstinate it is either a sauour of life or of death 1. Cor. 6. Vse It teacheth vs to be very carefull in reading of Moses the Prophets Apostles c. in hearing the Ministers of the Word to take heed how we reade and heare viz. so that wee apply both threatnings and promises to our selues that we beleeue all doctrine of Faith follow after all graces whereunto we haue been stirred vp auoide all vices from which wee haue been dehorted Else eâ—ery Chapter and verse that wee haue read euery Seâ—mon 〈◊〉 â—â—struction that wee haue heard shall be a witnesse against vs to accuse vs.
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
of God This is done three wayes 1. By comparisons when a man compares himselfe either with himselfe or with grosse notorious sinners that come farre behind him in goodnes or with ciuil righteous men As did the Pharises Luk. 18.11 12. such are said to bee aliue whithout the Law Rom. 7.9 2. By reason of temporall blessings which because a man doth enioy plentifully so he straightway concludes that he is beloued of God 3. Lastly which is the most fearefull when men being punished with crosses and calamities doe hereupon gather that God loueth them saying that they haue their punishment here and so they shall escape hereafter though in the meane time they neuer repent of their sinnes and leaue their wicked courses for which end God did thus punish them 2. Guile and deceit of the heart in respect of Sinne this is either before or after the committing of it Before the committing of a sinne a mans hearâ— deceiues and beguiles him foure wayes 1. By perswading him it is but a small veniall sinne so extenuating it as a matter not much to be stood vpon 2. But if the sinne doe seeme great and vgly then it labours to make him beleiue that God seeth it not he takes no notice of it 3. If this perswasion take no place but that he thinke God will see it then it suggesteth vnto him that he will not punish him for it he will passe by it c. 4. If all this serue not the turne then it perswadeth him that repentance may easily be had for it that he will repent for it afore he dies c. After a sinne committed the guile is threefold 1. A mans corrupt heart will endeuor to bring him to a loue and liking of that sinne and make it seeme pleasant vnto him that he may not repent for it Secondly or else to cause him to defend it by colourable shiftes and excuses that he may seeme to doe it lawfully Thirdly if it doe begin to gripe him and to pricke his conscience then doth it labour to choke this griefe and sorrow and so to hinder sound repentance and that three wayes First by merriment when a man thinkes it but a melancholy and so gets him among merry companions to musicke and such like to driue it away Secondly if so it leaue him not then hee performes some short humiliation for fashion sake without true sorrow indeed that so hereby hee may as it were get himselfe out of Gods hands Thirdly by some ceremony or other as when some couetous extortioner that gets his goods vnlawfully and neuer thinkes of restitution vpon his death bed or before will giue somewhat to build an Almes-house and so make amends for all This is but a ceremony as it were 3. Guile in respect of vertues and graces when a man deceiues himâ—elfe with a counterfeit shew of them as First when he perswades himselfe to be a true worshipper of God because he frequents the places and exercises of his seruice Secondly to bee a true Christian because he performes the outward duties of Religion Thirdly when hee beguiles himselfe with the shadow of Faith and repentance and all other particular graces whereof there is no one but may be counterefited Fourthly guile in respect of the Word and workes of the Spirit for first a man may haue first knowledge of the Word secondly assent vnto this knowledge thirdly a man may make profession of it fourthly yea he may stand for the defence of the truth thereof and yet may he be beguiled with a false hope of his good estate all things being wrought in him by that wonderfull power of God whereby hee causeth euen the wicked and vngodly to giue testimony to the truth of his Word Secondly there may bee wrought in him first a kind of loue and ioy in the Word secondly a willingnesse to heare it thirdly a reformation of some sinnes and corruptions in the life and conuersation which is done by the restraining and not sanctifying Spirit as there was in Herod Mark 6.20 with diuers the like graces and neuerthelesse as Herod did he may nourish some one bosome sinne and so be farre from the state of sound conuersion Diuers other such deceits there are but these are the principall which things seeing they are so and that the heart is deceitfull aboue all things yea and who can know it Let vs labour and learne first to suspect our hearts and not trust them too farre but by due examination find out the wiles and subtilties thereof Secondly to get vs sincere and vpright hearts FINIS AN EXPOSITION OF PART OF THE FIFT AND SIXT CHAPTERS OF S. PAVLES EPISTLE to the Ephesians wherein is handled all such duties as belong to household Gouernment ALSO THE SPIRITVALL ARMOVR OVT OF WHICH A CHRISTIAN MAY FETCH SVFFICIENT furniture against all his spirituall Enemies LONDON Imprinted for Iohn Bartlett and are to be sold at the signe of the Gilt Cup in the Goldsmiths Row in Cheapeside 1630. EPHESIANS 5. VER 22 23 c. Wiues submit your selues vnto your husbands as vnto the Lord. 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 THe scope and drift of the Apostle in the latter end of this Epistle is to stirre vp Christians to walke worthy of the vocation whereunto they were called Chap. 4.1 Hee heere shewes how they should walke viz. 1. In the practice of the duties of their generall calling of Châ—â—stâ—anity which are set downe in the fourth and part of the fift Chapter vnto the 20. vâ—rse 2 In the performance of the duties belonging to their particular â—â—llings 1 In generall verse 21. hee layeth down the â—uty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Kiâ—gs themselues Now this subiection must be in the feare of the Lord which shâ—weth first the cause of it it ariseth from the feaâ—e of the Lord Deut. 5.29 Eâ—clesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubborâ—e to yeeld râ—ady and cherefull obedâ—ence 2 This shewes the restraint and manner of pâ—rformance Col. 3. Ephes 6. It must be done in the Lord. When our submission goeth against the Commandements of the Lord no good issue commeth from it as in Sâ—uls obeying the people 1 Sam. 15.15 21. and also of Aaâ—ons yeelding to the children of Israel in making the calfe Exod. â—2 for God is the highest and againe God is our Iudâ—â— This caution must be vnderstood in all particular dâ—â—ies tâ—at ensue Now from this genâ—rall ground the Apostle comes to some particular functions or callings and the duties belonging thereunto Hence wee learne this instruction from this in that the Apostle stayeth not in the general duties of Christianity but from thence descendeth to the particular offices of such generall callings that it is not sufficient to performe the generall
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
bringing them vnto the ground of hâ—lpe where they must sâ—eke for abilitie to performe the former duties We may hence learne that wee haue no freâ— wiâ—l to doe them of our selues for heere the Apostle shewes vs the meanes whereby wee are inabled to doe them which note against the Papists 2 Mâ—bâ—ethren The Apostle calleth the Ephesians in a spirituall respect in regard of God who had adopted them all for children Heerein note 1 The humility of the Apostles minde 2 The gentlenâ—sse of his affection His humility appeares in that hee makes them all equall vnto himselfe 1 Cor. 3.1 For brethren is a word of equality so that although himselfe were an Apostle a chiefe Apostle a planter of the Churches a father of thousands and in particular a planter of this Church and father vnto them yea which is to be noted though hee write to all sorts euen to children and seruants yet neuerthelesse in regard of that prerogatiue that God had giuen them to be his children he calleth them all brethren That this is a good collection appeares by Mat. 23.8 where Christ reproouing the arrogancy of the Scribes and Pharises that tooke othâ—r Titles and magnified themselues aboue other bringing this reason yee are all brethren Heb. 2.11 Vse That we take this for an example of humility Rom. 12.16 for this humility is a vertue that commends vs to God and man making vs sociable and keeping vs from disdaine and contempt c. 2 Hee labours by Loue to perswade them to these duties though hee might haue commanded them as Philemon vers 8 9. for brethren is a token of loue and this word my ads an emphasis to his affection So 1 Cor. 15.58 he calls them beloued brethreâ— and so Phil. 4.1 Iames 1.19 and 2 Cor. 6.13 Gal. 4.10 1 Cor. 4 14. he calls them children all to insinuate himselfe the better to perswade them to those things he aimes at Vse For our imitation that we doe testifie and manifest our loue and gentlenesse that our perswasions may haue the more force and be the better embraced and like sowre pilles couered with sugar the more willingly receiued 2 Note heere the difference of the spirit of the world in respect of Christ for they scorne this name of brethren So much for the manner The matter of the exhortation is in these words Be strong which is meant of a spirituall strength and courage Doct. Valour and courage is needfull for the performance of all Christian duties This was commanded to Ioshua Iosh 1.6 Which that it is not meant by an outward bodily courage but of a spirituall appeares by the verses following 7.8 9. Dauid vrgeth this to Salomon when he went about to build the Temple 1 Chron. 28.10 This resolution was in Christ Luke 9.51 and in Paul Acts 21.13 Reasons This is needfull in regard 1 Of our owne disposition dulnesse and backwardnesse to Christian duties for wâ— carry flesh about vs which drawes backâ— like a Beare comming to the stake 2 Of the manifoâ—d oppositioâ—â— against vs for Satan is still at our elbow â—ach 3.1 1 Thes 2.18 Thus when Christ did addrâ—ssâ— himselfe to my worke as to his ministery hee waâ— tempted by the diuell Math. 4. to his passion first Peter sought â—o hinder him Math. 16.22 and then the diuel Iohn 14.30 All which were done in the Head to shew what is done in the members 1 Pet. 5.8 Furthermore there are reproaches disgraces pleasures of this world and troubles and the like that stand in our way Vse To reprooue the security of Christians that thinke not on these things and thâ—refore neuer seeke for strength whence it comes to passe that although they know what is to be done and assent vnto it yet when they come to performe many things they doe them coldly and slightly and are quickly turned away from their Christian course for small mattâ—rs for a nick-name as of Puritane c. Much vnlike Dauid 2 Sam. 6.22 Thus are they drawne sometimes to doâ— many things wherein their consciences condemne them Better it wâ—re for such that they had neuer giuen vp their name vnto Christ for none that are timorous may fight the Lords battels Iudg. 7.3 for by thâ—ir timorousnesse they discourage others disgrace their brethren and giue vantage to the diuell 2 It is to teach vs to get Christian resolution to say with our selues This is the way and I will walke in it And to this end to obserue that point of wisedome prescribed by Christ Luk. 14.27 28. c. Prou. 28.1 So much for the exhortation The direction concerneth the meanes whereby we come to be made stroâ—g which meanes are two-fold 1 Such as wee are to get out of our selues vers 10 2 Such as wee are to get vnto our selues vers 11. The meanes out of our sâ—â—nes are in theâ—e words In thâ— Lâ—rd Which shewes that the valour and courage that we haue is hid in the Lord and from him to bee had 2 Cor. 3.5 Ioh. 15.3 Phil. 4 13. Col. 1.11 The reasons why God retaines all power vnto himselfe are 1 Partly for his owâ—e glory tâ—at â—ee mâ—y be depended vpon praâ—sâ—d glorified aâ—d sought vnto 2 Partly for our greater comfort that wee may bâ— the more bold and couragious for our strength is but finite and so might wee fall away as did Adam and the Angels but now the strength whereon wee relye is not in our selues but in God so that wee may boldly rest on this Omnipotency and Almighty power Vse for reproof of two sorts of men 1 Proud Traitorâ— that trust to themselues and their own strength This is a thing euen in worldly matters and outward strength intolerable as in Goliah and Sennacheâ—â—b and wee see what was the issue of their presumption but much more in regard of spiritualâ— strâ—ngth as in Peter for such prouoke the Lord to lâ—aue tâ—em yea to oppose himselfe against them this confidence in their owne strength being a thing derogatory to his glory 2 Of foolish that bâ—ing weake themselues will seeke for helpe of weake meaâ—â—s as the Israelites did of Aegypt themselues being â—mpty they seâ—ke to broken pits and come back ashamed as Ier. 14.3 Thus do our silly Papists that seeke helpe of creatures of Saints and Angels whâ—râ—as all the strength that these had was but onely sufficient for themseluâ—s 2 For instruction 1 That we learne to renounce and deny our selues and for this end to labour to come to a sight of our want of help for if wee thinke that of our selues we are able to doe any thing wee will neuer seeke to God as Psâ—l 1â— 4. Wherefore we must endeauor to see our owne 〈◊〉 impotency and emptinesse how we are noâ—hing in our selues For 1 this will be a mâ—anes to bring vs to seeke for helpe 2 It will be a meanes to obtaine helpe for God strengthens them that are weake c. 2 That hauing seene our owne wâ—akenesse we then fâ—ie vnto God our sure Rocke