AN EXPOSITION ON THE WHOLE FIFTH CHAPTER OF S. JOHN'S GOSPEL: ALSO NOTES ON OTHER CHOICE PLACES OF SCRIPTURE, TAKEN BY A Reverend Divine, now with God, and found in his Study after his death, written with his own hand, viz. An Exposition on the fifth of john. Notes on joh. 3. vers. 29. to 36. Notes on certain verses of the first and second of Mark. Notes on Luk. 3. vers. 19, 20. Notes on jam. 4. vers. 7. Notes on Gen. 2. vers. 9 & 7. & 23. Notes on Exod. 12. vers. 8, 11, 14, 15, 16. Notes on Psal. 30.2. An Exposition on part of the fifth and sixth Chapters of the Ephesians. LONDON, Imprinted for john Bartlett, and are to be sold at the sign of the gilt Cup in the Goldsmith's Row in Cheapside. 1630. AN EXPOSITION UPON THE fifth OF JOHN. JOHN 5. VER. 1, 2. After this there was a feast of the jews, and jesus went up to jerusalem. Now there is at jerusalem by the sheepe-market, a pool, which is called in the Hebrew tongue Bethesda, having five porches. THe four Evangelists do write the history of Christ, which is of 4008. whereof 3974 are briefly passed over in his pedigree beginning at Adam, Luke 3. So that there is 24. remaining: And or these about 30. hespent in private, the other four in his public ministry. This Harmony was first divided into six parts: 1. From the beginning of the Gospel to Christ's baptism. 2. From his baptism, which was his installation into his ministry, to the first Passover, when he began to manifest himself plainly. 3. From the first Passover to the second. 4. From the second to the third. 5. From the third to the fourth. 6. From the fourth to his ascension. This present history is the first history of the third part of the Harmony, and of the second year of Christ his public ministry. The reason why we do end the first year with the former History of Matthews calling, and begin the second year with this, is Because there is no History recorded after the former, but some circumstance moveth us to think it was done after this Passover. 2. That circumstance which is set down, Mar. 3.23. showeth that story to be after this Passeover: for corn was then ripe, which was about Pentecost, and therefore after the Passover, which was about March: and that is the meaning of Luke, when he saith, Chap. 6.1. the second Sabbath after the first, viz. the Passeover. But here a question may be moved concerning Matthew his entertainment of Christ, which seems to have been presently after his conversion. Answ. If we consider the circumstances, we shall find it otherwise; for Mat. 9.18 it is said, While Christ spoke these things etc. namely, while he was reasoning and disputing with the Pharisees & the disciples of john concerning companying with Publicans, and fasting, Then came jairus the Ruler ●nto him. Now he came not till a long time after this passover, as appeareth by Mark. 5. and Luke. 8. as we shall show when we come to speak of it, and therefore it followeth that the feast of Matthew, upon occasion whereof that dispute arose, was not till after this time. But why then is Matthew's calling and his feast both joined together by the Evangelists? Ans. 1. There is no necessary connection. 2 It is because of the matter, which, concerning o●e man, is also set down together. So john his imprisonment and beheading are put together: though he were long time in prison before he was beheaded. This History in general showeth what Christ did at the Passover in jerusalem the second time of his coming thither: and it containeth, 1. A famous Miracle, from the beginning to ●he fifteenth verse. 2. A disputation upon it, unto the end of the Chapter. In the Miracle are these branches. 1. The time. 2. The place. 3. The Party cured. 4. The occasion. 5. The manner of working. 6. The manifestation of it to be a true Miracle. 7. The effects. 1. The Time is set down indefinitely: There was a feast of the jews: whereupon some doubt is made what Feast it was. Some say it was the feast of T●bernacles, and some Pentecost. But to omit the answering of their reasons, which themselves confess to be but conjectural▪ it will appear plainly that this was the Passeover. john 2.14. there is mention made of a Pass●ouer, after which Christ preached in judaea, and there ●e passed over the Feast of Tabernacles and Pentecost. For joh. 4, 55▪ Christ saith there were four months to harvest, which was about our Whitsuntide: therefore Christ spoke that between December an● january, and the feast of Tabernacles was in September: and so Whitsuntide or Pentecost was passed long before. Moreover the Passeover is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a propriety, a ●ea●t, thirteen times in the new Testament; by the Evangelists twelve times, and once Act. 18.21. and it was the principal feast, because it was the first, and was instituted for the remembrance of the greatest benefit, and also was the most lively type of Christ his sacrifice. Now in that Christ went to jerusalem to celebrate his Passeover, we learn, That Christ was conscionable in keeping all the ordinances of God, and that according to the m●nner prescribed by God. He went to jerusalem, and kept not this feast in Galilee: wherein we ought to imitate Christ. 2. The occasion in general is laid down, v. 6. in which we ●ay consider these parts. 1. The place. 2. The party cure● 3. The occasion itself. 4. A conference that Christ had with the man. 1. The place is described, 1. By the situation of it. 2. The name. 3. The rooms of it. 4. The company. 1. Th● Situation in general is in jerusalem, a famous City, wh●ther all the Tribes resorted thrice in a year, as also the dispersed jews among the Gentiles, and moreover many Proselytes of all nations. Doct. God doth by his wisdom and providence so dispose of his great works, as they may be most famous: thus he sent th● holy Ghost, Act. 2. when such a multitude of all nations were come up to jerusalem, etc. so were the Churches plan●ed first in most famous Cities, as Corinth. etc. For first, hereby God's Name comes to be more known, & he gets the greater glory: secondly, the Church is the more edified. In Particular it i● noted to be by the place of the sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 market, some say the sheep-gate; wh●ch is most probable, because mention is made of such a gat● nigh the Temple, Neh. 3.1. where the Seventie translate ●t so, using the same word. Howsoever, it was a place where sheep were kept for sacrifice. And this showeth the reason why there was a pool there, viz. to wash and water the sheep that were brought thither: which was done in a pious and religious respect to the sacrifice of God, although afterwards through covetousness it grew to such excess, that they did sell for gain in the very Temple. And thus should they that have authority be careful to provide such things as are fit in the Church etc. for the setting forth of the worship of God. 2 The Name: Bethesda, a house of pouring out; whereby it should appear, that the pool was not of standing water, but such as came running in, in great abundance from some Spring head: but in the Syriack it is called Bethehesda, by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is a usual thing in translating of such words as have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them, into Greek, to leave out that letter. This signifieth a house of mercy; which name might be given unto it in remembrance of this gracious work of the Lord, in giving such virtue to this water: and this shows the care of the people, to retain in memory the works of the Lord. Thus did Abraham, for the saving of his son Isaac, Gen. 22.14. and jacob, Gen. 28.19. 3 The Rooms. Five Porches or Galleries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it signifieth a spacious place to walk in. These were made for the relief and good of those poor people, that they might be dry from wind and weather, because they were to tarry a great while before they could be healed; and according as the number of them did increase, so they builded more porches. There were five porches. This is recorded as a commendable work of charity, for our imitation, that God having given us abundance, we should in thankfulness to him, and charity to relieve them that want, bestow something on the poor. Vers. 3. In these lay a great multitude of sick folk, of blind, halt, and withered, waiting for the moving of the water. Vers. 4. For an Angel went down at a certain season into the pool, and troubled the water: whosoever than first after the troubling of the water, stepped in, was made whole of whatsoever disease he 〈◊〉. FOurthly, the company which was there: which is described, first, by their number, secondly, their condition, thirdly, the end of their being there. 1 Their number is expressed, when it is said that there was a great multitude: which shows, that in those days they were many whom the Lord scourged, and laid his heavy hand on them; as may appear by this, and also in that notwithstanding Christ did daily cure so many, yet still many more resorted unto him. This came to pass, first, because of their own sin, secondly, for the manifestation of God's power and glory now at the coming of Christ: thirdly, that it being a thing so common, every one might the better apply it to himself, and take notice of his own condition. 2 Their condition: their distr●sses are here said to be of four kinds; there were, first, sick folk, weak and feeble persons, such as were unable to help themselves, and so weakened through sickness, that they were passed ordinary cure; secondly, Blind, thirdly, Halt, fourthly, Withered. all which diseases could not be cured by ordinary means. This is first, to show that this cure was miraculous, secondly, hereby God would pull down the pride of the jews, that even in the midst of their glorious city, such a company of distressed persons was to be seen, as a spectacle of their own condition; which use we are to make of the sick that are amongst us: thirdly, it shows the great goodness and pity of Christ, that he would come amongst them. which teacheth us also not to cast our eyes asquint upon poor sick persons, but rather to go unto them, if we have any means of help; like the Samaritan. 3 The end why they lay here, which was to wait for the moving of the water: and the reason of this end is in the fourth verse, that by stepping into the water at such a time, they might be cured. Hence we learn, That they who were distressed in body, had a care to use the means of recovery. So we see when Christ did manifest himself to have divine power to cure diseases, how all such as were sick resorted unto him; and the reason was, because they were sensible of their bodily diseases. To apply this to our spiritual diseases, this condemns us, that we being sick and dead in sin, do not yet regard the means of cure. The reason of their waiting, set down vers. 4. contains the story of a great miracle; whereof there are two parts, 1. the means of working this cure, which was, troubled water. 2 the means of attaining to it, viz, the stepping in. In the means of working this cure, first, there was water used. Hence, to omit the allegories of some upon this place, why water is here used, in general we may learn, That God doth use means in the working of his extraordinary works. Not but that he could do them without means: but it so pleaseth him to use them, for the trial of our obedience. and it teacheth us to be careful, in the use of all means that God hath appointed for the effecting of any thing. Secondly, it was Troubled water. Now troubled waters are not wholesome, and good for cure as clear waters are; but this was ●o 〈◊〉 God's extraordinary power, and that the cure came from him, not from the water. Hence the Doctrine is, That God can make any means powerful for the effecting of that which he will have done; yea, though the things be never so unlikely and contrary: as wood to bring up iron, 2. Kings 6 6. Salt to make water sweet, 2. Kings 2.21.22. Clay and spittle to cure the blind. For the work is only from the Lord, and not from the means: but God doth it to draw our minds from the means, to the consideration of a higher author. Wherefore we are not to tie God's power unto the means; or in those means that God hath appointed, to dispute of the fitness and goodness of them, as Naaman did. To apply this to the means of salvation, it teacheth us to consider the ordinance of God, and not the weakness of the means. The want of which consideration made both jews & Gentiles to stumble at the Gospel of Christ, and not to reap that benefit by the ministry of the Apostles as otherwise they might. 3. The Cause of the troubling of the water is here expressed to be an Angel. Some read the text, an Angel of God; but that he was so, is plainly employed by this divine and good work whereabout he was sent. Many questions are here moved about this Angel; which seeing they are but curiosities and mere conjectures, we will omit. In general we may learn, That God hath made these glorious Angels to be his ministers for the good of men: so are they called ministering Spirits; and so we read they were sent from time to time to the children of God to comfort, to defend them, etc. But a particular reason of the sending of an Angel here, was that they might know, that the virtue to cure came not from the goodness of the water, but that it was a divine work, seeing that the water could not cure till the messenger of God from Heaven was come. 2. It was for the honour and glory of God to have such glorious messenger's. 3. This was a great honour which God doth to men, in sending Angels to them; which should teach us to respect this honour, and by way of gratefulness to honour him again, by having our hearts filled with an holy admiration of God's great works, as Psal. 8. and yet take we heed of giving this honour due to God unto the Angels, a sin whereunto we are much subject, Col. 2.18. 4. The Time when this water was troubled is indefinitely set down, [at a certain season.] Quest. A question is made, whether the time were set and fixed when the Angel did come down; as at every solemn Feast, or on the Sabbath day, etc. Answ. There was no set time, as appears, first, because there were so many continually waiting for the moving of the water; which they needed not to have done, seeing they might have come at the set time only. Secondly, because there was a sign given of the Angels coming down, viz. the water was troubled, which needed not, if they had known that he did come down at a certain hour. Thirdly, the long time of their abiding and waiting here, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated season, implies no certain time, but is indefinitely taken here, and so used in many other places. The reason why this was uncertain is, that they might wait, which thing they did. So must we, seeing the Spirit bloweth where it listeth, attend still upon the preaching of the Word, because if one time we find not comfort, another time we may, so that we ought to come still. The like must we do in all things, whereof the season is kept close unto the Lord, and unknown to us. So much for the means of working this cure. 2. The second point, is the means of attaining unto this cure; which was Stepping into the water. And this is amplified, First, by the Restraint, he only was cured that first stepped in. Secondly, by the issue and effect of it; he was made whole, etc. The water was the means whereby the cure was wrought, and they that would be cured must step in. Hence the Doctrine is, That they that obtain a blessing must use the means: Act. 27.32. Now in temporal things all men are ready to use the means of obtaining any good: but in things spiritual, we all stumble and fail. Wherefore seeing God hath appointed his Word and Sacraments the means for our salvation, we ought to be concionable in the use of them. And whereas many flee unto Predestination, that they need not use the means, seeing if God have elected them, they shall be saved; we must consider, that God, who chooseth us unto this end, hath ordained means to bring us unto it. Neither doth this use of the means withdraw our hearts from depending on the providence of God, but in a moderate use of them, our hearts are more lifted up to the consideration thereof. The Restraint stands in this, that but one was cured at once, he that went in first: not because God was able to cure no more, but first, to show, that the virtue came not from the water, but was in the will of God. Secondly, to cause them to strive to go in first. Thirdly, to show, that this was not so much for a corporal good as for a spiritual or to draw their mind to consider of his power and presence among them. We may here apply this to the means of salvation, that as there was here a strife to enter into the water: so in us there should be a strife after the Word of God, and an endeavour to follow it, as it was in john's time, when the kingdom of Heaven suffered violence, But the instruction that naturally ariseth hence, is this; That means are not further powerful, then God doth give a blessing unto them. So here, it being the will of God that but one should be cured, he that came in after the first found no help, the water was but common water to him. So the Sea that was a wall to the Israelites, drowned the Egyptians. So 1. Cor. 3.7. For although God have appointed the means, yet he still retains his power over them. And without the will of God, the creature is neither willing, or able to do us good. Wherefore in the use of the means, let us pray to God for a blessing, and depend on him, not doting upon the means, as Asa did on his Physicians. Yet further, in this Restraint observe also an extent: for although but the first were cured; yet whosoever this First were, and of whatsoever disease he were sick, he was certainly cured, which shows. That God in bestowing of his gifts, is no respecter of persons. And the reason, for that the ground of his works is in himself; and from his own goodness, and not from any thing in man. Which may serve for an Encouragement to all to come to God. The Issue, or effect may be considered, first, in itself; 2. in the Extent. The former is; That he that stepped into the water was surely cured. Whence in general ariseth this Doctrine: That a right use of the means appointed by God, and used in that manner that God hath appointed, shall assuredly be effectual as appears by the example of Naaman: and the blind man whom Christ bade go and wash. Reason is, because God's honour and truth is herein engaged he having promised so much. Wherefore we may rest on it. Object. But many hear the Word and reap no benefit by it. Answer. It is because they hear it not as they ought. For nor he that went into the water, but he that went in first was cured: so they only receive profit by the word, that hear it attentively and reverently, and mixing it with faith. Hebr. 4.2. Wherefore this is a rule, That if the means be not effectual, we fail in the use of them. The Extent is, that they were cured of whatsoever disease they had. Doct. God is able to cure all disseases. Which is a matter of consolation to us whatsoever our distress be. Now for the Manifestation of this to be a true miracle, these circumstances may be alleged: First, that the water was troubled, and so not so fit for cure, as clear water. Secondly, that this was wrought by an Angel coming down from Heaven; which shows it to be a divine work. 3. That the cure was restrained only to that time; which shows, it was not natural, seeing neither before, nor after, it could work the like effect. 4. that none but the first could be cured. 5. that all diseases, whatsoever they were, were here cured. All which show it to be a true miracle, and also a great miracle, and also a great miracle, the like whereof we do not read recorded, and it is wonder that there is no where mention made of it but only in this place. By it we may consider of the goodness of God toward his people the jews; who were now without a Prophet, and so had continued a great while before the coming of Christ, to the end, that their minds might be the more raised up to look unto Christ. God therefore for a token, and evidence of his presence among them, that he was yet their God, and that he had not rejected them, giveth unto them this extraordinary miracle, and that in the City of jerusalem, that all might the better take notice of it. 2. God wrought this great work for a confirmation of the true worship of him. Doct. So long as a People do remain the people of God, he always gives some sign of his presence amongst them. Vers. 5. And a certain man was there, which had infirmity thirty and eight years. WE are now come to the 3. Part of this miracle, viz. the Party endured who is set down indefinitely to be a certain man. Secondly he is described his condition, that he was diseased 38. years. In that he is only called a certain man, it implies, that he was a man of no great name or note, but that he was a poor man; as also appears, in that he had laid here so long without help; for if he had been a rich man, he might have hired some to put him in. Yet Christ makes choice of this man, to show his power on him. Which shows the freeness of his grace: a point often noted. Moreover of all the company that was here, he made choice of one only to cure him: which he did, First, because it was sufficient for him to show what he was able to do upon one as well as upon many. Secondly, that it might be an encouragement to others to seek unto him. So that if no other but this man were here cured, it was their own fault, in not coming unto Christ. For we never read that he refused any that came unto him for help and comfort. Thirdly, to show that he was bound to none, but what he did, he did voluntarily, and so he chooseth a poor man, one that deserved least. Here we are to take notice of God's dealing, how he bestoweth his favour but upon few, in respect of the multitude: as in the Deluge. So of many thousands that came out of Egypt, two only entered into Canaan: of four grounds that receive seed, only one bringeth forth fruit. See Math. 20. 16· many come to the word, but few are cured by the ministry thereof. Neither let me here expostulate, and contend with God, for it is God's goodness that he hath appointed means, and that he doth make them effectual to any. And so that may be answered to them, that Christ doth, Matth. 20.15. 2. The consciences of wicked men shall tell them, that they have not done all that which they might, and have not used that ability which God gave them to do good. But for those on whom God showeth favour, who are converted by the word, this is, First, to magnify the goodness of God, that but of a few it hath pleased him to make choice of them. Secondly, to catch them to honour God, who hath so much honoured them by a godly life, and not to be like unto the multitude. The Condition by which this man is described, is, that he had an infirmity 38. years. etc. If the circumstances be considered, we shall say that he was of all the company one of the most miserable; First, in that it is said, he was diseased; that is, as the original signifieth, the disease had so long grown upon him, and so much infected him, that he was unable to help himself. Secondly, in that it is said, he was [in] this weakness; that is, the disease had overwhelmed him, and wholly possessed him in all parts. Thirdly, in that he found no help at all to succour him. Fourthly, that to his disease there was added poverty; and poverty joined with sickness makes it much the more grievous. Fifthly, The continuance of it, that he had been sick 38. years, shows the greatness of his misery. Doct. Christ makes choice of the most wretched and miserable to succour them: a point to be observed in most of his miracles. Which he doth for the magnifying of his mercy both in itself, for the greatness of misery doth amplify the greatness of mercy. 2. And also in the apprehension of the party helped that he may the more highly prize and esteem of it, and the more gracefully accept of it as Paul doth, 1. Tim. 1.13 Use. To teach us that the greatness of our misery should be so far from making us doubt, and despair of succour, as rather to minister to us hope to be relieved of our misery, being a fit object for Christ's mercy to work upon. Now although this man had lain a long time in this disease, yet at length the Lord sent him help. Hence we learn. That though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and relief. This man was sick. 38. years; the woman with the bloody issue 12. years; the woman bound by Satan 18. years: the blind man, joh. 9 till he came to man's age, as Verse, 21. so the Cripple Act. 4.2. yet all cured. The captivity was 70. years, yet at length they returned: 2. Chron. last. Ezr. 1. Abraham's seed in bondage 400 years, yet at length delivered. So Satan hath been let loose now 600. years Reu. 20.7. yea, the Church hath almost 6000. years been in continual warfare; yet shall at length triumph in heaven. The reason why God doth thus dispose of it, is; First, in regard of himself, that his power, and glory, and mercy may be the more manifested: as joh. 9.3. and 11.4. Secondly in regard of man, for the trial of his patience: for the continance of a misery doth more try a man's patience then the Weight of it. Nevertheless, God doth send help first, to manifest his wisdom care and providence, that he doth not forsake and forget them though he have deferred to help them. Secondly to minister comfort to those that have long been in misery, when they shall see others in like case comforted. Use, is not to be discouraged, because of the long continuance of our afflictions; but that we consider, that their is some end or other, why the Lord doth defer to help us. And that God herein aims at our good, as well as his own glory that hereby he will have our hearrs purged, our minds weaned from the world, and desire of heaven more increased: so that the issue and fruit of our affliction shall recompense the grievousness of it. If this man had been cured, before he had not come to that knowledge of Christ and so to remission of sins as now he did; as Vers. 14. wherefore we must wait on God with patience: Hab. 2.3. and uphold ourselves, First by faith believing that God doth herein deal with us as a wise God, and a merciful father. Secondly by Hope to strengthen our faith and to make us look for both present assistance in troubles, and future deliverance from them. Vers. 6. When jesus saw him lie, and knew that he had been now a long time in that case— THe fourth part of this miracle, is the Occasion here laid down, consisting of two branches: First, Christ's sight of his present misery. Secondly, his knowledge of his former estate. From the First, this Doct. ariseth, That the sight of our misery, is a motive to stir up Christ to compassion toward us. Which ought to minister unto us a further ground of patience and comfort in afflictions: a point heretofore often noted in Christ's miracles. From the second, that Christ did only see his miserable estate, but did also take notice of the circumstances of it, or that he had so long continued in it, we learn; That Christ is not ignorant of the circumstances of our misery, the time, the kind, manner and measure as Luk. 13.16. Exod. 3.7. This is another ground of great comfort that howsoever the greatness of our misery be unknown to men, yet it is all known to God, who doth accordingly pity us. Vers. 6. — he saith unto him, Wilt thou be made whole? Vers. 7. The impotent man answered, Sir, I have no man, when the water is troubled to put me into the Pool: but while I am coming, an other steppeth down before me. THese words contain the fifth part of this miracle, viz. the Preparation to this miracle. How Christ prepareth this man, and the rest there present, to the observation of the miracle, it consists in a conference between Christ and the man. Wherein observe, First, Christ his Question. Secondly, The man's Answer. Christ's Question is, Wilt thou be made whole? a strange question, may some think. For did not the man come hither for that purpose? and was Christ ignorant of that, or doth he speak it to gall and vex him. No, but for these reasons: 1. To show, that it was not in this man's power to heal himself; that be did it not voluntarily; that he lay so long here, but of necessity, because no man would help him. 2. To work in him a desire of cure, and likewise a hope to have some help of Christ. 3. To move the party himself to attend this work that he mean to do upon him; as also to move the rest of the company, and those that were present to mark it. For they would think: Surely he means to do some thing, that he doth ask him this question. 4. To show indeed that he did take compassion on him, and did commiserate his estate. 5. To manifest his own preventing grace, in that Christ sought him, before he thought on Christ. From all these do arise several instructions: as 1. That they who by necessity, by the hand of God, are brought into miseries are especially to be pitied; and not such as for a little ease do make themselves miserable, as do many beggars. 2. That they who are brought to a sight of their misery, and a desire and hope of comfort, are fit to receive ease and comfort from Christ. 3. That Christ so ordered his great works as most may take notice of them; and so we are to attend to the works of God, that they be not lightly overslipped. 4 That knowledge of our miseries works compassion in Christ. 5. that Christ thinks of helping them, who think not of seeking of succour from him. See Esay 65.1. This is to be observed of us, because it is verified in the conversion of every one of us. As in the conversion of Adam; God sought him, when he fled from God: so it is ever since: And this is to the end that we may give all the praise of our conversion to him. In the Answer of the man we note 1. The title He gives unto Christ. Secondly, the substance of his Answer. 1. Sir: A word given to men in occasion of speech, argwing, First, a reverence that he gave unto Christ. A point imitable of us, because Christianity doth not overthrow civility, but establish it; especially, this is to be used when a kindness is offered; for this is a sign of gratefulness, and the contrary of Ingratitude; as of Nabal to David. 2. As this showed his reverence, so it argueth his ignorance of Christ, that he knew him not to be Christ; if he had, he would have given him another title like Nathaneel, joh. 1.49. and have desired help of him rather, then showed the reason why he was not helped before, as now he doth. Doctrine. Ignorance of Christ his Power, his Goodness, his Nature and Offices, make us backward, and careless in seeking those good things at his hands, which otherwise we might receive; joh. 4.10. for knowledge is the ground of all other graces, and without this we never seek for them. Which condemneth the ignorance of men, and teacheth us to labour after this grace. 2. In the Substance of his answer consider, First, that although this man had a long time lain here in great misery, yet having now occasion to speak of it, he murmurs not against God, he is not bitter, he envieth not those that went in before him, but only maketh a plain narration of the matter; which shows his patience, otherwise then many, who if they find no help will fret and fume, accuse both God and man, etc. an example of such murmurs: see 2. King. 6.33. 2. Mark the reason that should move him thus to declare his case unto Christ, it was, First, because he had a desire that Christ should help him into the Pool. Secondly, for that he hoped that Christ would do so. So that all this while he thought of no other means of cure, but of the Pool. Where having seen many evidences of God's power in curing of other, his mind is fixed upon it, only tying, the power of God unto this water, and not considering that he was able to cure him by other means. So the Israelites, Psal. 78.20. and hence this is the fault of most, That we tie God's power to those means that he ordains. Whereas we should account of them but as of particular evidences of God's Power in general, whereby he is able to make other means effectual. More distinctly this answer doth set forth unto us. First, the inhumanity of the Spectators and inhabitants about this place, that none would vouchsafe to help this poor man, so long and pitifully distressed to put him into the pool; especially this being a place besides the Temple: whether the Scribes and pharisees, who made such pretence of Piety, did daily resort: yet see what want of charity there was in them, which shows their piety was but hypocrisy. And we see that Christ doth many times tax them of cruelty. So in the Parable of the Samaritan, Christ saith that it was the Priest and Levite that were unmerciful. 2. This shows the desire both of the man himself, and also of all the rest; that is, to be cured by the water; and for this cause, there was a great strife among them to go in first. The like desire and endeavour should be in us after the spiritual means of salvation. Vers. 16. And therefore the jews did persecute jesus, and sought to slay him, because he had done these things on the Sabbath day. Vers. 17. But jesus answered them, My Father worketh hitherto and I work. THe effects that followed upon the miracle was, 1. In regard of the jews, who reproved the man, because he did as jesus bid, verse 10. 2. In regard of the man himself, who justifies his action by Christ's authority, verse 11. 3. In regard of Christ, who first conveys himself out of the way for a time, verse 13. Afterwards meeting this man in the Temple, gives him direction how to carry himself for the time to come, verse 14. After Christ had made himself known to the man, he goeth presently to the jews, and declares who it was that had healed him, verse 15. Wherein he did well, because, 1. The work was good, viz. to publish the works of Christ, and to manifest his glory. 2. His mind herein was good. 3. And the end, viz. to instruct the jews, who before he knew to be ignorant. In the sixteenth verse is laid down a second effect of this miracle, in regard of the jews, viz. Their persecution of Christ. Whence in general we may observe, that malicious and wicked hypocrites will spare none. Their reproof of the poor man might have some pretence to shadow it, they coming with a religious pretence of the Sabbath. And because, he having been so long time sick, might be ignorant of what should be done of the Sabbath. But now in that they persecute Christ also, by whose authority this man had done it; and of whose Divine Power th●y had so many evidences, it shows plainly that the former came from malice, and not from any religious care of the Sabbath. Thus it is the nature of malice at length to show itself like poison in a man's body, and fire that will not long lie hid. This appears in Papists, who although they pretend Religion, yet their secret malice doth oft break out in treasons, rebellions, etc. Now this as it is laid down as a second effect, so is it also set down as a Transition to the second part of this Chapter, and an occasion of that disputation following: more particularly note here. 1. The effect which is two fold. First they did Persecute. Secondly, they sought to slay Christ. 2. The Reason of it. Here, first mark the Inference how this is brought in upon the former. The action of the man was good and commendable, viz. to Preach Christ, yet therefore did they persecute Christ. Hence the Doctrine is wicked and malicious, men may take occasion from good and commend able actions to bring to pass many mischievous works, as is plain by Cain. Gen. 4.8. and 1. john 3.12. and Ishmael. Gen. 21.9. et Gal 4.29. because Isaac was regenerate: and thus did the jews against the Prophets and Christ himself. Reason is, because of the poisonous nature in wicked men, which like the Spider turn the sweetest things into poison. Use. Not to Censure the actions of men, though some evils and mischiefs are raised thereupon by wicked men, but to consider the action whether it be good and justifiable, and so the occasion only taken and not given. 1. They persecute Christ. The word is taken from Hunters, that pursue the beast and suffer him not to be at rest, till he be taken. Which notably setteth forth the purpose of the jews, that they would bring him before the High Priest, and Rulers, and there accuse him, and condemn him. etc. The cause of all this, is their own malice whetted on by superstition and ambition. Use is, that we do look for the like, enduring the Cross, and despising the shame as Christ did. etc. 2. They sought to slay Christ: note here, first the Extent of their rage in this word Slay. Secondly the Restraint of it, in this word Sought. Doctrine 1. Persecutors of God's Ministers are satisfied with nothing but blood, and so are they called blood suckers, and the metaphor of Hunters before used, fitly showeth this. So jer. 38.4. 1. King. 19.2. Nothing would satisfy the jews, but to have Christ crucified. Reason and ground of it is as an immortal hatred and unsatiable desire of blood, so also a secret fear that wicked men have, that they think themselves not secure, till such be taken away. Use is therefore, always to look for one trouble after another till we be dead. So though much be past, yet still to prepare for more: until we come to that rest, which remaineth for the children of God. Doctrine 2. From the Restraint that they only sought, but did not effect it: we learn that. Wicked men do not always prevail according to their desires and intents: as here these jews against Christ, nor Herod against Peter, as he had against james, nor jezabel against Eliah, nor the jews that sought to kill Paul. Reason. For there is one that rules and directs all things, and hath appointed an hour, in which they shall be done: as john 7.30. cum Luke 22.53. Use. This is a ground of great comfort and encouragement to the Godly, that God will at length restrain and bridle the enemy, howsoever in his wisdom for causes that he sees good he suffers them to prevail a while: this should teach us to trust in God, to fear him only, and to be constant in our profession. The Reason is set down, because he had done these things on the Sabbath day: which the Evangelist lays down not as if it were the true only reason indeed, but as the reason which they pretended. Hereby showing, First their superstition, that they stood so much upon the outward rites, that they neglected the main works of the Sabbath. Where we may see the nature of superstition, that it is busied about shadows, letting go the substance: and also the danger of it, making men eager persecutors of such as do allow of their inventions. Secondly, their Hypocrisy that they did so severely reprove a man for show of breaking the Sabbath; yet make no conscience themselves to persecute and to seek to murder, and that without a cause, even upon the Sabbath day, as it is probable. And thus also deal the Papists. Ver. 17. Here note, First, the Generalle Christ's answer. Secondly, what kind of answer this was. First, consider to whom Chris● doth make this Apology: it was to such as were captiously and maliciously bend against him, to deprave the honour of God in this good work done to this poor man. Nevertheless, in that Christ vouchsafeth an answer unto them, we learn: Though Christ meet with wicked men. yet their malice could not make him leave his goodness. Now he answereth them here. First, in regard of God, that the Truth and work of God might be justified. Secondly, in regard of his Disciples, and of this poor man, who now began to believe in him: to strengthen their faith that they should not be moved with the cavels of the adversaries. Thirdly, and of these also, either to win them if it might be, or to make them the more inexcusable. Use. That this mind be also in us, Phil. 2.5. to be good and kind, not only to the kind, but to malicious and evil men. 2. Tim. 2.25. Rom. 12.21. this is a property of Christianity, nature teacheth us the other. In the Apology itself, consider we, first, the meaning of the words. My Father] this is meant of the first Person, it being spoken in relation to Christ. Wherefore he saith [my] worketh] that is, he sitteth not idly in the Heavens, but he is busied and employed in governing and preserving all things. Hitherto] from the beginning of the World, continually without intermission upon every day, the Sabbath not excepted. For this is a reason, that therefore works may be done upon the Sabbath day. That which might be objected, Gen. 2.2. is meant only of works of Creation. And I work] Here is a similitude, and a likeness implied: as he worketh continually and is blameless, so I having the same authority, do work and am blameless. Secondly, that I work with the Father, and the Father with me; that which I do, the Father doth; and what the Father doth, I do. So that here are contained two grounds of his defence. 1. The Authority of himself. 2 The condition of the work that he doth. From the former, the Argument is this: God the Father worketh every day, even on the Sabbath; and is not to be blamed. But I am God's Son, and have the same authority with him; Therefore though I work upon the Sabbath day, I am not to be blamed. From the second, the Argument is this: Divine works may be lawfully done upon the Sabbath day: But this is a Divine work, wherein the Father worketh, and I with him. Ergo, it may be lawfully done on the Sabbath. We read in the Gospel of diverse kinds of Apologies that Christ useth, taken some from one thing, some from another. Here he useth an Apology only proper to himself, drawn from great and high mysteries which he doth partly to confirm his authority, partly to confute the conceits of his adversaries: Because the poor man had alleged his authority for what he did, and they cavelled against it maliciously, saying, What man is this. Christ therefore doth give them to understand, that he is no man, but God, equal with the Father, & therefore of sufficient authority to command him, and to justify what himself hath done, etc. Observe here a great encouragement to stand to the truth, so far as it is known unto, because God will still vouchsafe more illightening and confirmation daily. So Christ doth now reveal himself manifestly what he was unto this poor man who before had stood for him. 2. This may be a warning to all captious and malicious men, though they may for a while make fair glosses, yet in the end their madness will be known 2. Tim. 3.9. 3. Further here note, how this answer is made of Christ to prevent an objection that the jews might urge, concerning Gods resting on the seventh day. The sum of this apology is, a Demonstration of the equality between the Father and the Son. The branches of it are two; First, what the Father doth. Secondly, Christ's likeness with him in that. Of the First, there are two parts. 1. A description of the first Person, my Father. 2. A declaration of his worke· worketh. In the Description we will show, First, how this relation of Father is taken commonly. Secondly, how properly in regard, of Christ. For so the word my, showeth a kind of propriety and peculiarity. It is taken commonly, 1. in reference to all creatures by virtue of creation. So God is called the Father of the Rain. job 38.28. 2. In reference to Angels: job 1.6. and that, first, in regard of the Image of God in which they were created and still remain. Secondly, in regard of that special love manifested to them, that God vouchsafeth them to be always in his presence. 3. In reference to men, besides the former respect of creation. First, in a civil respect, in regard of their Office whatsoever their Quality be. So Magistrates are called the Sons of God. Secondly, in a Spiritual respect; First, by virtue of Adoption God having taken them to be his Sonnes·s Rome 8. Secondly, by virtue of Regeneration, he having begotten us again to himselfe· joh 1·12. 13. 2. It is Proper to Christ in a double respect, First, in regard of eternal generation, as he is God eternal of the same substance with the father. Heb. 1. 5.6· joh. 3 16. Secondly, As he is Mediator, God and Man, by reason of the personal and hypostatical union of the two Natures: Luk. 1. 32·35. Uses to be made of this, are, First, That Christ being the natural and true proper Son of God, hence it is, that we come to be the Sons of God. joh. 8.36. joh. 1.12. for whom Christ admits for his brethren, them will God admit for his Sons. 2. This is the ground of Christ's Intercession; he is God's Son, and the Son of his love. If God give us his Son, he will give us all things with him, he denies him nothing. Psal. 2. 8. Rom. 8. 32· 3. Note here the honour of the Saints, that we are united and made one with him, that is, the Son. So are the Saints called Christ 1. Cor. 12.12. 4. This sets forth the love of God, that he did not spare his only Son; and also of Christ, that he would vouchsafe to be the Son of man. 5. This teacheth us our duty, viz. to kiss the Son, to adore and worship him, etc. 2. The second part was the Declaration of the work and Providence of God. Doctrine. God who first made all things by his mighty Word, doth still uphold, govern and guide them by his wise & good providence: not like a Carpenter that builds a house and leaves it: or like the Ostrich, that lays her eggs, and leaves them in sand to be trodden of beasts: job 39.36. but like a mother that brings forth a child and nourisheth it. This providence of God is proved. First, by the names and titles given to God. For this cause God is called jehovah; noting a presence still assistant, which name was not given him before the seventh day after he had made all things; before he was called Elohim, a mighty God. Gen. 2.4. This name is compounded of the present, preterite, and future tense: as Reuel. 1.4 in this regard are many names given unto Places; as Gen. 22.14. and 16.14. 2. By the effects of it: as in job the 38.39.40.41. chapters▪ all which, and the like are evident proofs of God's providence. If any object: That many good things happen unto the wicked, and many evil things unto the godly; and therefore shall deny the providence of God. I answer: First, That the ground of this, and so of all other misorders is sin. Secondly, that the seeming good things that come to the wicked are indeed evil things and turn to their destruction. And those evil things that come to the godly are indeed good to them, and turn to their benefit. Thirdly, Many things in this world seem to fall out crossly, to the end that we might look for that general judgement, when every thing shall be ordered according to justice and right. 2. If it be objected that it doth not beseem the Majesty of God to have regard to small and base things! I answer: The smallness of such things doth not so much debase his care and providence as the infinite number of them doth magnify his wonderful wisdom and power in disposing of them. The use in brief is, First, To refute all Atheists and Epicures. Secondly, to teach us to look up unto him, to depend upon him, to cast ourselves on him, to look for a blessing from him, whatsoever the means be that we use, etc. The Second point is, the likeness, Idenity, or Samenes, of the Son with the father. Christ here proves that his power and authority is one and the same with the fathers, because the effects of both are one and the same. The Doctrine in general is, That Christ is equal with the Father. This himself plainly expresseth vers. 19 and it is manifest in regard of the effects which are attributed to both jointly, as Heb. 1.2. touching the creation; and to either of them; as the creation of the world to the son. joh. 1.3. and redemption to the father. So the sending of the holy Ghost to the Father; joh. 14.26. and to the Son; joh. 15.26. and 16.7. this equality is plainly expressed. joh. 1.1. and Philip. 2.6. Use. 1. To refute all heretics denying him to be God. 2. It confirms the former uses, drawn from the title, Father; and it shows that he is to be worshipped as God the Father. Heb. 1.6. 3. To strengthen our faith in the main point of religion, viz. redemption by Christ, that we may be fully persuaded of the infinity and all-sufficiency of his merits. Consider now the main End and Scope, for which Christ allegeth this: he doth it, as we heard, to defend himself against the Pharisees, who excepted against that work which he had done on the Sabbath. His defence is grounded, First, on his own authority. Secondly, on the goodness of the work. God worketh, saith he, every day, on the Sabbath also, and is blameless. But I have the same authority that God hath: therefore I am not to be blamed. Hence this Doctrine ariseth; First, from the proposition; that God cannot break his Law. The Sabbath was not here violated, because in this act, God did work with Christ. The grounds of it are, 1. God is Lord of his Law, and not tied unto it: for he gave it unto his creatures, not to himself. 2. God's will is the rule of goodness, of lawful and unlawful. 3. The absolute perfection and goodness of God, that he cannot go against it, denying or thwarting himself. Some objections are made against this, as Gen. 22. Where God commands Abraham to kill his son. and Exod. 12. Where the Children of Israel are bidden to borrow of the Egyptians jewels, etc. To these I answer: First. That these are not against the law: for the former example, there was no fact done, nor any intent and purpose of a fact to be done, but was only a trial. In the latter, the word which we read, borrowed, signifieth also to ask, or require. So that they asked of the Egyptians these and these things; and the Egyptians gave them unto the Israelites freely: and God did so extraordinarily work upon the hearts of the Egyptians, that they gave them their chief things. 2. I answer. That God is Lord of life and death, to take life from man when he will. And as he hath power; so also he hath right to do it. Now God forbids the taking away of life, when we have right so to do; God therefore may command any one to be the instrument of doing this. Secondly, So also had God an absolute power over the goods of the Egyptians, to to dispose of them as he pleased. Besides, consider the equity of this fact; First, equity did require, in regard of that sore bondage wherein they held them, that they should make them some recompense. Secondly the Egyptians enjoyed their labour; and this deserved wages. Thirdly, They reaped much good by the Israelites, who builded them cities, etc. And therefore it was just and equal, that they should be rewarded. Another Object▪ is out of Hosea 1.2. but to this I Answer: that it was but a vision, and no fact: and the Prophet only declareth unto the people, that thus and thus was done in a vision: to set forth unto them their estate, what they were like unto. 2. From the Inference, or conclusion, ariseth this Doctrine. That neither Christ can break the Law of God; and that upon the same grounds, as the former: so he is said to be the Lord of the Sabbath. Use. 1 To show unto us, that whatsoever Christ did in subiecting of himself to the Law, it was for our sakes. So Gal. 1.14. which is spoken in regard of a voluntary submission, as a pledge and surety for us. Object. But what if he had broken the Law, had he not been subject to punishment as other men? Answ. This is a supposition of an absolute impossibility and therefore not to be made. 2. To teach us, that what God and Christ did by the absolute goodness and perfection of their nature that we should endeavour to do, in being pliable to his law, and subiecting ourselves to it, because it is agreeable to his will. Lastly, from the goodness of the work, that it was a Divine work, and so Lawful. This Doctrine doth arise: Works tending to the honour of God, are proper to the Sabbath. Verse 18. Therefore the jews sought the more to kill him, not only because he had broken the Sabbath, but said also, that God was his Father, making himself equal with God. IN this verse is laid down a violent opposition against the former Apolagies. The branches of it are two; First, The manner of the opposition. Secondly, The Causes. In the manner, note, First, The Kind of this Opposition; they sought to Kill him. Secondly, the Extent; the more. In the Kind, note this Doctrine, arising from it: that the adversaries of the truth labour to suppress the truth, not by force of argument, but by persecution. Thus did the old jews with the Prophets, casting them into Prison, and killing them, but yet not discovering any error in their Preachings; as 2. Chron. 24.21. So dealt Herod with john Baptist; and the jews with the Apostle; Act. 4.16. So have Heathen men and Heretics always done towards godly Martyrs; and so do Papists where they get the upper hand. Reason hereof is; First, The evidence of truth, which is such, that it cannot by soundness of argument be refuted. 2. Obstinasy on the adversary's part, who will not be bea●en down. This shows a difference between those that seek for truth in sincerity, and such as are of a gainsaying, and cavilling spirit. The one seeks the good of their adversaries that they might know the truth as well as themselves, which makes them to deal with all meekness and gentleness; unless it be towards such as are wilful, and obstinate in fundamental points of Religion; such indeed are brought to punishment: but yet after many warnings, admonitions, and exhortations. But the other aiming only at victory and conquest, use all violence; and if not in deeds, yet in words; using all violent and and bitter words, striving only to maintain a cause. As we see that Papists, Lutherans, Anabaptists, etc. do in their writings: and generally the more men swerve from the truth, the more they go from gentleness, growing in heat and choler, to be bitter and violent. The Extent is, in these words. The more.] why? because Christ had more evidently mantained that which he did, and had now clearly manifested himself. Doct. The more evidence is given to the truth by the defendors of it, the more violent opposition is made against it by the enemies thereof. When Christ had wrought that great miracle of raising up Lazarus. We see how the jews persecuted him; joh. 11.47, 48, 53. But especially, when he rose again from the dead, how do they bestir themselves; by spreading abroad lies, by bribes, etc. Mat. 28.12, 13. This makes Papists more to hate Protestants, than any other kinds of Religion whatsoever; because of that clear light which they bring against their Idolatry. And here note a further difference between a meek spirit and a contradicting spirit; the one considers the force of argument, and if it be a sure, a certain ground they yield unto it, albeit their Opinion were otherwise before; as Peter Act. 10.28. the other only labour to maintain a cause. The Causes are twofold: partly old matter; because he had broken the Sabbath, which is not to be taken simply, but in reference to their conceit, who made this a pretence. Partly new matter; because he made himself equal to God. Thus these adversaries, though they have new matter yet, they let not go their old hold. Even as the Papists that stilbring their old threadbare arguments, besides their new devices. The new matter that they conceit to have against him, is, that he blasphemed: First, In that he made God his Father, Secondly in making himself equal to God. But before we come to their erroneous conceits, let us first observe some sound and orthodoxal points, which the jews gathered from the words of Christ, whereby we shall see, how they understood his meaning aright. The 1. Is, That Christ did account God his own Proper Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not a common Father, as he is to other creatures. 2. That he was equal with God. And so though they were malicious enemies of Christ yet more truly did they observe and conceive his meaning, than many heretics have done. 3. A third is this▪ That he that unjustly makes himself the son of God is worthy of death. This is a sound collection and herein they go beyond the Papists in tolerating the Pope, who maketh himself God, taking unto him his Titles, Attributes, and Authority. All this serves to amplify and aggravate their malice, that thus perceiving his meaning, and not being able to charge him with untruth and collusion that he had at any time used, yet notwithstanding they would without any further trial, rashly accuse and condemn him of blasphemy, and seek to slay him. Worse than Pilate, who hearing that Christ never said but truth, was afraid to meddle with Christ, when he heard that he called himself the Son of God. john 19.7.8.13. Doctrine. Malice blinds men's eyes that they cannot search into the truth: but makes them condemn at the first whatsoever they think will make against them. As do the Papists. Use, is to teach us not to condemn any thing without full trial. Vers. 19 Then answered jesus, and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: For whatsoever things he doth these also doth the Son likewise. IN this verse beginneth a confirmation of the former Apology, with the Amplification of it unto the end of the chapter. The whole Sum of all, is to show, that Christ is the true Son of God, equal with the Father. We may observe in it three parts. 1. Certain Effects for the proof of it, from the 19 to the 31. verse. 2. Certain Testimonies to confirm it, from the 31. to the 40. 3. A reproof of the Incredulity of the jews, from the 40. verse to the end. The Effects whereby his Deity is proved are, First, Generally propounded. Vers. 19 Secondly, Generally Repeated verse 30. And as they are generally propounded, so are they particularly confirmed from the 21. vers to the 30. The Effects vers. 19 are laid down, First, Negatively. Secondly, Affirmatively. The sonn● can do nothing without the father. And what the father doth, that doth the son. But before we come to handle these points, some general instructions are to be delivered out of the words before going. 1. In that Christ answered again, we learn, That Christ still continues in his goodness, though his enemies were more and more incensed and enraged against him. Use is, as for our Imitation; so for our comfort, that if Christ be of so long patience towards his enemies, how much towards them that love him, though they offend often against him. 2. The Preface declares, First, the truth of the matter, Verily, verily. Secondly, the authority of him that speaketh it, I say unto you. Verily, etc.] This shows, that it was not a matter that fell from him by chance, but that it was such a truth he would stayed to it; a truth whereof he was sure and certain. I say unto you.] a speech proper to Christ, who being the Son of God, might avouch a thing upon his own authority. Furthermore, these shows Christ's earnestness towards the good of these men And Secondly, that was a matter of great weight and moment. Thirdly, that he was so far from shrinking from the truth, because of their opposition, that he is the more earnest in standing for it. Which should teach us to do the like. Now come we to the meaning of the words·s The Son] the second Person in Trinity, etc. Of himself] alone without his father, as separate from him, having no communication with him. Can do nothing] this implies not any restraint, or inability, but an absolute necessity and impossibility that the Son should do any thing, which the Father doth not. So that this Implies a union in nature, and Essence; because though both have ability of themselves, yet neither can do any thing without the other. Whereas in nature, things therefore cannot work one without the other, because they have not ability in themselves, without the help of one another. But what he seeth, etc.] This is spoken according to the capacity of the jews, it implies a taking of council together, as joh. 1.18. Gen. 1.26. nor is it a word of speculation of Efficacy, implying a communication of knowledge. For whatsoever things, etc.] Here are three points 1. The Son doth not only nothing alone without the Father, but doth jointly with the Father what the Father doth. 2. That this communication is not in some things, but in all things. 3. That as the Son doth the same things, so he doth them after the same manner, by the same authority, to the same end etc. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, likewise.] So that here in this 19 Ve. is contained a proof of the equality of the Son with the Father, because the joint effects of both are one and the same. The mystery and main point here to be noted is, That Christ is true God of the same essence with the Father, and every way equal unto him. Because, First, he can do nothing of himself without the Father, but as he doth all things originally from the Father, so he doth them jointly with him. Secondly, yea he can do nothing: implying a necessity and impossibility. Thirdly, because he is in the bosom of the Father. Seeing [save what he seeth] the counsels of his father and communicating him, which none but Christ hath done. Fourthly, again what the Father doth, that he cannot but do. Fiftly, because this concurrence is in all things. Sixthly and lastly, he doth every thing after the same manner with the Father. All these show an Identity, Samenes and Equality, between Christ and God the Father. Some illustrate this by examples, as if a thing burn, and cannot choose but burn, and burn always, we say, that it is fire: so Christ, doing divine works, and the same with his Father, and that he cannot but do them, and doth them after the same manner that his Father doth, he must needs be God. Some Heretic have objected against this place, that Christ doth these things by imitation; and this they say is, meant by [seeing and showing.] Answer. It is false, because he doth these things by the same authority and power, that the Father, having life and power in himself, as vers. 26. and because he doth them after the same manner that the Father doth. As touching the Phrases of seeing on the Son's part, and showing on the Father's part: these are spoken, First, in regard of our conceit. Secondly, to show the distinction between the Persons; the Father being the Fountain of the deity, showeth; and the Son, the second person, is said to see. 3. This may be interpreted of the humane Nature of Christ. Use. 1. Seeing Christ proves his equality with the Father, in regard of the effects common to both, we must learn to account of all things done and spoken by Christ, as done and spoken by God the Father; and so to give credence, reverence, 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 works of God the Father; as the frame of the World, and the things therein and do consider in them the glory and Majesty of God; to consider also in, and by them, the glory and excellent Majesty of Christ: and in this we go beyond the jews, Turks and Heathen, who in the creatures can behold the Majesty, of God the Father only. 3. In the works of redemption, which set forth the love, mercy, and goodness of Christ towards us to observe the love and mercy of God. 4. That what Christ doth by Necessity, though not of compulsion, but of nature and essence, we should endeavour to do, striving ●o do ●he will of God, and to do nothing but what we have a warrant for out of the revealed will of God. So like wise to be like to him in all things, viz. in kindness, in goodness, in honesse, and such like virtues, which are laid down in the Word, as a rule for us to walk by, and wherein he hath set himself forth as a pattern for us to follow. For a ground of this, note that prayer of Christ, joh. 17.21. we are all one] not in essence, but mystically having the same Spirit. Wherefore we should labour as truly to initate God as Christ though not as equally. And as Christ did his essential union by effects equal with those of his Father, so we to show our spiritual union by like effects. Verse 20. For the Father loveth the Son and showeth him all things that himself doth,— IN these words are laid down the Causes of the former effects; they are twofold. First, Partly the Love of the Father Secondly, Partly that the Father doth communicate all things to the Son. The Father loveth the Son.] This is here expressed by a kind of propriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he loveth him alone, none like him, him in, and for himself, vid. Col. 1.13. Ephes. 1.6. Matth. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word that signifieth one, that only, and wholly beloved. Reason of this is not grace and favour, but Nature, because Christ is his Son: as earthly men do love their children, because they come from themselves, and are of their substance. vid. Pro. 8.30. Heb. 1.2. Now according to the greatness of the persons loving and loved, so is the love, viz. every way infinite, the like whereof is not in the World to be found. So that Christ is he in whom is the beginning of God's love, and on whom it doth rest, and from whom it is conveyed to all other. This, first, doth greatly amplify the love of God, that he would give the Son of his love to us: and of Christ, that being his Father's delight, he would come from his bosom for our sakes. How great a love were it for a King to give his only son for a poor Captive. This thing was so highly accepted of God in Abraham, that he did not spare his only son, that it was an occasion why God did swear so to bless his posterity: Gen. 22.16, 17. 2. This is a main ground to strengthen our faith, in the intercession of Christ, to come unto the Throne of Grace with confidence and boldness. For is Christ the Son of God's love? and will he then deny us any thing that we shall ask in his Name? And for this cause we ought to hold us close to Christ, and to stick wholly to him. Further, this love must be considered not only as a thing proper to Christ, but also as an evidence of God's love unto us, that we may gather from hence, that we are loved. For Christ having united us unto himself, we may be assured, that God who so greatly loveth the Head, will also love the Members: joh. 17.23. And this is meant, Matth. 3.17. God is well pleased in Christ, not only with him, but with whomsoever he beholds in him; as Ephes. 1.6. so that none are loved but in Christ, and all in Christ are loved. So much for this first Cause, simply considered in himself: Now we come to consider it in the reference thereof, viz. as it is to show the ground of that power, authority, dignity, excellency, and equality which Christ hath with his Father. Whence we learn, that Christ did not usurp these things, bu● God did freely and willingly bestow th●m on him. Use. 1. Further to strengthen ou● confidence in him, to repose ourselves upon his redemption, mediation, etc. Secondly, it serves for the terror of those, that oppose themselves against this dignity and equality of Christ: for they provoke God, and are fighters against him, who hath in love communicated these things to Christ. Thus did the jews, because they would have none to be equal to God, oppose against the authority of Christ: and this likewise is spoken to aggranate their malice. The second Cause whereby it comes to pass, that Christ doth the same works with his Father, is, because the Father showeth him all things. Which is not to be taken for a bare relation, or an instruction; or that the Father doth them only in the presence of the Son, as one man may do a thing in presence of another; or that he sets them before him, as in a Map or Table: but for a communication that the Son doth participate of the Wisdom, Power, and whatsoever else the Father hath, together with his Essence. Secondly, that the Father doth so set forth himself in his Son, that he may be seen in him▪ and who so knoweth the Son, may know the Father, as joh. 14.9. And this is a further argument to prove the equality, because God communicates all things to him. Use. 1. It shows unto us, how the unsearchable mysteries, and depth of God's wisdom come to our knowledge, and to be revealed unto us. God hath communicated them to Christ, and Christ hath declared them to us. See Reuel. 5.5. etc. And this shows a reason of that phrase, that Christ is called the Word, because he hath uttered the will of his Father, and hath declared the secret Counsels of God, Therefore are we to hear him, Matth. 17.5. as the old World was to hearken unto him, speaking by his Prophets, and the jews to himself when he was on earth, and the Church afterward when he spoke by his Apostles; so are we now to hearken to him speaking in his Ministers, who declare to us the will of God. So much for these causes considered severally in themselves. Now consider them jointly, as, the love of the Father is made the ground of communicating all things to the Son. Whence observe, that 1. All that Christ hath from his Father, it come from love, then how much more doth all that which is in us come of love. 2. According to the love that the Father did bear unto the Son, accordingly did he bestow the Spirit: joh. 3.34. also dignity and honour upon him. Use. So likewise learn we by Grace to judge of God's love towards us, if we find that we are regenerated and sanctified, to be persuaded of God's love. And further, by the measure of grace, to hope for the measure of glory: for the more grace we have, the more God loves us; the greater is his love, the greater will be our glory. 3. It is a fruit and token of love, to envy no skill, knowledge, dignity, honour, etc. but to be ready to communicate all things. So saith Christ to his Disciples; You are my friends, I have showed you all things. And herein especially is that saying true, Among friends all things are common. And this may be a trial for Parents if they love their children, for Schoolmasters if they love their scholars, and for all friends if they love one another. Vers. 20. — and he will show him greater works than these, that ye may marvel. NOw we come to consider the particular evidences of this equality: but before we come to speak of them, we must consider the transition from the former general points unto those that follow, here laid down by Christ in these words. Which is done, first, to prevent a secret objection which the jews might make: For it is so, that what the Father doth, thou dost; and what thou dost, the Father doth; can the Father then do no more, then that which thou hast done, ●iz. to cure the sick, give sight to the blind? etc. Christ answereth; God can do more: these are but small evidences of his almighty power, but he will manifest unto his Son greater works, whereby it shall be declared, that he is the Son of God. Secondly, to stir up attention, because the things which Christ had yet done, were lightly esteemed, and opposed against, now therefore God would show such great works, that their hearts should be amazed and astonished at. In this transition are two points; first, the extent of Christ's power [greater works.] Secondly, the event of it, [they should marvel.] For the former, it hath reference to the miracles which Christ had before time done. Whence the Doctrine is, that Christ's miracles which he did, were but evidences of a far greater, and more almighty power; as his miracles of healing the sick, of power to cure our sins, of restoring sight to the blind, of power to illighten our minds, of casting out of devils, of his power of subduing the Devil, and delivering us from his bondage, and the like. And this use ought we to make in reading the miracles of Christ. 2. Ye should marvel. Ye, mine enemies. Doct. Such is the evidence of Christ's power, that it maketh all astonished: as we may read at the working of most of his miracles, and at his resurrection, how greatly the jews were astonished. And at the day of judgement, all such as have 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 Christ's power, then of our faith in him. But we must consider the end of this power, for which it was given him, viz. that he hath it for our good, that he might save us; and then his power will be a ground of our faith, to make us to shroud ourselves under him. Verse 21. For as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth whom he will. THe Particular evidences for the proof of the equality between Christ and God the Father, are, 1. The Power of quickening in this verse. 2. The Right and Authority of judging: vers. 22. Raiseth and quickeneth.] To phrases, implying one thing, as appears in the other cause, where but one is expressed, yet not in vain is that of quickening added. For first, it shows, that they were dead, and so unable to help themselves. Secondly, that he raiseth 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 be meant of Christ's miracles, in raising of the dead, but that is to much to restrain it only to that: wherefore hereby is implied, first, a Spiritual quickening from the death of Sin, at our conversion. Secondly, a corporal quickening, the raising of our bodies out of the graves at the last Day; now if we will refer the miracles of Christ unto this, as evidences and proofs of what he was able to do at the last Day. Even so, etc.] Herein is the equality: as the Father doth raise up the dead so doth the Son. Whom he will.] This is not spoken to put a difference, that the Father doth quicken some whom he will, and the Son others whom he will; but is added as a joint work to both; not restrained to the Son, but only applied to him; and this, First, because the jews doubted not concerning the Father, but confessed that he was able to raise up whom he would. Wherefore this shows, first, that there was no compulsive necessity in Christ to do, as the Father doth, but a mere freewill. Secondly, as there is a unity in Nature between them; so is there likewise in Will. Thirdly, that the Son hath a power to quicken whom he will, and whom he lets he dead in sin. Fourthly, that this quickening is of Grace. 5. That this is a happy quickening here meant, belonging to those that he will show grace unto. So it is not simply to be taken for the raising from the grave, but for a raising to life everlasting. Such a raising as we believe in the Creed. The point than is, that the Work of the Father and the Son in quickening, is one and the same: 1. joh. 5.11. Whence are two evidences to prove the equality: First, He that quickeneth the dead, is equal to God the Father in power. But Christ quickeneth the dead; Therefore, etc. Secondly, The Son doth this of his freewill; so also is he equal to the Father. Consider in the words two points; first, the effect: Secondly, the ground of the Effect. The effect is quickening of the dead, which is here brought in, ●s one of those greater works which the Father will show unto the Son, hence note, the Doct. Quickening of the dead is one of the greatest evidences of divine power: greater then that of Creation. Thus the Apostle when he would set forth the great power of God, he allegeth this: Rom. 4.17. Eph. 1.19.20. Rom. 1.4. a work so great, that of natural men it cannot be conceived and believed: Act 17.18. yea it was hard for the Disciples to believe it: as Thomas. Io. 20 25. And as this Resurrection from the grave, so is our Quickening from sin, an evidence of the power of God. And for this cause, the means of quickening is called, The power of God: Rom. 1.16. 1. Cor. 2.5. For we are dead in sins. Use. 1. We see how needful it is to meditate on the power of Christ, to strengthen our Faith, in regard of the Resurrection. 2. That seeing our raising from sin, is one of the great evidences of Gods almighty power, it confutes the Pelagians, that say, a man may raise himself: and Semipelagians that say, a man is but sick, and being helped by a little grace, he works out his salvation himself. And lastly, all carnal Gospelers, that think they can turn from their sins when they will, and lead a spiritual life. 2. The ground of this effect, is the will of God. Hence we learn, that Doct. Christ as Mediator hath an absolute power of life and death, to pull whom he will out of this jaws of death, and to suffer whom he will to perish: joh. 10.18. Reuel. 1.18. Use. For consolation of those that believe in Christ, that if here we have evidence of grace, we may be assured to be raised up again to life. For if the Spirit of Christ be in us, it will raise us up a● the last day, as the Apostle ●●ith. For regeneration is but the first fruits of eternal life. See Ephes. 2.4, 5, 6. Vers. 22. For the Father judgeth no man, but hath committed all judgement to the Son. IN this Verse is laid down a second particular evidence, and proof of the equality of Christ with God the Father: the Argument is this: He that hath all power, all government, and all judgement committed unto him, is equal to the Father. But Christ hath all these, etc. Therefore he is equal to his Father. Also this is set down as a reason of the former argument, Vers. 21. For Christ may quicken whom he will, because (as it is in this Verse) he is the supreme Lord that guides and governs all things. For the meaning of the words, note the phrases of [judgeth, judgement:] judgings and judgement are not to be taken (only) concerning the last judgement, but concerning the supreme disposition and government of all things in the world: as appears by the word [all judgement.] judgeth no man] That is, by himself alone, but in, and by the Son. Hath committed] That is, the Father doth communicate to the Son this Office, and hath taken him into his fellowship in the government of the World: not that the Father doth sit idly in Heaven, but that in, and by his Son, he doth govern all things. The Doctrine that hence naturally ariseth, is, that Christ is the supreme Lord and Governor of all, Matth. 28.18. Mat. 11.27. Heb. 1.2. Which is to be understood of Christ as he is Mediator, as we shall see, Vers. 27. Objections against this, are, first, that usually judgement is attributed to God. Answ. Christ here is not excluded, but it is to be taken of the whole Trinity. Obiect. 2. out of joh, 8.15, Answ. Christ here is not excluded, but it is to be taken of the whole Trinity. 2. Object. out of joh 8.15. Answ. That is not to be exclusively, but that there is one that doth judge, namely, the Father, yet he doth it in and by his Son. It is there spoken of the Father for the greater terror of the jews. 3. Object. out of joh. 8.15. where it seems that there is a plain contradiction. Ans. That is spoken of Christ his present action and carriage not of his power and right of judging, as appears by vers. 16. [for himself did teach and instruct them.] 2. It is spoken in opposition to the pharisees that were rash in censuring others. Use, 1. It teacheth us how to account of Christ not only as of a Saviour from whom we look for good, but also as a supreme Lord, and so to fear and reverence and to be afraid to displease him as Ps. 2. and not to make him a packhorse for our sins, because he is a Saviour. 2. It is for our consolation, that this our Saviour is judge. Who then shall lay any thing to our charge? 3. It is for terror of those that oppose themselves against Christ. As jews, and Turks, and such as persecute his members: for they persecute him that is their judge. 4. That all men should honour the Son, as in the verse following. Verse 23. That all men should honour the Son even as they honour the Father; he that honoureth not the Son honoureth not the Father which hath sent him. THis verse contains an Amplification of the former Effects by the end of them, wherein consider. 1. The end itself, which is a duty of Honour to be performed. 2. The manner of performing it. 3. The motives to urge and presseit. In the duty consider, 1. the thing it self, 2. the extent. The thing itself is honour: which is a general word comprising under it all those duties, which we owe to Christ, as it is usual to comprehend the duties of inferiors to superior in this word Honour, as the fifth Commandment. Doct. Honour is due to our Lord Christ jesus: Psal. 2. last. For kissing was a token of subjection. Heb. 1.6. so we read that Christ was often worshipped, as by the wise men, Mat. 2. by the leper Mat. 8. and by his disciples. Reason, because Christ though he did abase himself, yet he still remained God and lost none of ●is excellency therefore we are still to honour him. Use, That it is not sufficient to abstain from rebellion, and from dishonouring and despiting of Christ but we must reverence and honour him, for the omitting of a holy duty makes us liable to the judgement of God, as appears in the last sentence of Christ. Wherefore it is not sufficient to say we are no Arrians, nor jews to deny Christ, nor Papists to confound his offices? but where is the faith in him? how dost thou reverence and fear him? etc. 2. Point, is the Extent, in this word (all) Doct. All of what state and condition soever are bound to this duty of honouring Christ: the Angels, Psalm. and Heb. 1.6. Reason is Phil. 2.9. he hath a name above every name, and so every knee must bow to him. The manner of performing this duty is in these words (as they honour the Father) which shows the measure of that honour which we must do unto the Son, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not only a similitude and likeness, as some Heretics would put it off, but also an equality implying such an honour as is due to no creature but only to God. Doct. So high and great honour as is due to the father, in that measure is it due to the Son as appears by many places jude verse 25. in the salutation of Paul in his Epistles where he is joined with the Father, and hath the Church done in giving glory to the Father, Son, and Holy Ghost, etc. joining all together. Reason of this is the equality between them, and this is also another argument (the sixth) to prove that same equality, because the same honour is given to Christ, that is given to God the Father; Esay. 42.8. Note this against Turks, that account Christ to be a great Prophet, and Arrians that count him to be a God, but an inferior, and created God. The Motives to urge this duty are in these words [He that honoureth not, etc.] Where consider, first, the Reason; secondly, the Amplification. The Reason is [He that honoureth not the Son, honoureth not the Father] which is laid down, First, as a strong reason, because this honour is not only, in regard of a high account that he hath of his Son, as a King counts himself honoured, when his son is honoured, or in regard of a dear affection that he bears to him, or in regard of place and representation of the person of the Father, the King is honoured when his Ambassador is honoured, but also in regard of an identity and sameness, that the Father cannot be honoured but by the Son. 2. It is set down to prevent an objection that might be made, that this honour was derogatory to the Father. Christ's answers, Th●re is no such consequence, but that the Father is honoured in this, and not dishonoured. Doct. The Father is honoured in, and by the Son. Phil. 2.11 Thus God is to be praised by Christ; Heb. 13.15. Eph. 5.20. so are the Prayers of the Church concluded all in the name of Christ. Use. 1. it shows, that many deceive themselves in the worshipping of God: for though all thi●ke that God is to be honoured, yet not knowing Christ, they worship not him, but their own conceits. 2. It teacheth us, to behold all the attributes of God in Christ. The Amplification is in these words [Who hath sent him.] This may seem to cross all that hath been formerly said. For an Ambassador is inferior in honour to a King that sent him. Answ. The Phrase of sending doth not always imply an inferiority. It is here used in a threefold respect; first of distinction of the Persons in the Trinity: So the second may be said to be sent of the first: and so the Holy Ghost, though he never abased himself, nor were incarnate, is yet said to be sent by the Father and the Son: joh. 14.26. et 15.26. 2. Of Christ's incarnation, that though he became man, yet was he Lord of Heaven and Earth, and sent from God. So it implies an honour and dignity. 3. Of the Offices of Christ, as he is Mediator in a twofold respect; first, that no Office that Christ had, but it was appointed and ordained of God: Luk. 1.69. God is said to raise up a salvation. Secondly, as these Offices were appointed to Christ; so was he deputed to them: Heb. 5.4, 5. This Phrase than amplifies the reason, and shows, that this equal right of honour to him, as to the Father, is no usurpation, but a natural communication, and voluntary dispensation. Doct. Christ usurped not that honour, to be equal in dignity to his Father: Psal. 110. 1. Act. 2.36. Use. 1. Of comfort, that the things that Christ did, are acceptable to the Father for us. 2. It shows the sin to be the greater, in dishonouring the Son. 3. Here we have a good ground why we perform divine worship to Christ. Why do not the Papists bring the like for worshipping of Saints. Vers. 24. Verily, verily, I say unto you, he that heareth my Word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. CHrist having in the former verse laid down the ends of the particular evidences of his Deity, proceeds again in this verse and followeth to a further amplification of them: more powerfully, plainly, and distinctly; to urge and press them. The former, as we have heard, was the Power of quickening. In the amplification whereof there are three parts. 1. Who are quickened in this verse 24. 2. By what Means they come to be quickened, 12. The voice of Christ, verse 25. 3. The Ground of this quickening power that is in Christ; verse 26. The second effect was the Power of judging: whereof we shall speak, verse 27. and followeth. Verse 24· Touching the occasion of these words, and dependence of them on the former, it may be considered in two respects: 1. We heard, vers. 22. that the Son quickeneth whom he will: hereby implying, that every Son of Adam is not quickened, but those only to whom he showeth favour. Now who they be, is here expressed in this verse, viz. such as hear his Word, and believe in God. 2. Verse 23. was showed that there is an honour due to Christ; now he showeth what it is, viz. to believe in him, etc. Hence we learn. Doct. 1. That they only, which do hear the Word of Christ, and do believe in God the Father, do partake of the the quickening power of Christ. For this hearing and believing, is a beginning of our quickening, and raising from death: so that from hence we may gather an evidence, and assurance, whether this quickening power of Christ do belong to us, and whether we be of the number whom Christ will ray●e up unto life eternal, yea or no. Doct. 2. That the honour, which is due unto Christ, is to hearken to him in his Word, and to believe in him. This is all that is required of us: Deut. 18.15. Mat. 17.5. joh. 3.16. viz. to believe. Use is, first, to stir us up to honour Christ by this means: even as subjects, if they see their King to count himself honoured by such and such things, they will endeavour to do them. 2. To reprove them that will honour God after their own conceits, as Saul, 1. Sa, 15.22. or after the traditions of men as Mat. 15.9. or by outward pomps and solemnities as the Papists, which are but toys to the excellent majesty of Christ. So much for the dependence. The words themselves contain in general a description of such as are raised up by Christ. The parts are, 1. A Preface, Verily, etc.] of which hath been spoken before, only here it is added to move us to attend unto the matter delivered as a point to be much regarded and observed. 2. A promise wherein observe first, the Parties to whom it is made. Secondly, the promise itself [hath everlasting life, etc. The Parties are described by their actions: first, [he that heareth] Secondly [and beleeneth] these actions are both of them amplified by their objects first [my word] secondly [him that sent me. The first action, [he that heareth] which is laid down both as a cause of the latter viz. of believing, and as a means to attain to life everlasting. Whence we learn. Doct. That the means to attain to true faith and to eternal life, is the hearing of the Word. Rom. 10.14, 15, 17. Ephes. 1.13. Act. 15.7. that faith follows hearing the Word. Now eternal life is a consequent of faith as Esa. 55.3. 1. Ti. 4.16. hence the word is called the word of salvation. Act. 13.26. Eph. 1.13. Rom. 1.16. yea salvation itself Heb· 2.3. Reason. First hearing is a cause of knowledge, now knowledge and illumination are a ground of Faith. Secondly, by hearing, is the Spirit conveyed unto us; by which Spirit, Faith is wrought in us: by faith we are united to Christ; and being united to him, we have a right and title to heaven. So the Word is called the ministry of the Spirit. 2. Cor. 3.6. Gal. 3.2. Use. 1, For Ministers that they be faithful, diligent, and conscionable in preaching of the Word: for it there be no preaching, there can be no hearing: Rom. 10.14. a point of exceeding great moment because idle and idol pastors do shut up the kingdom of heaven against the people, and cause them to lie in sin and incredulity, so becoming guilty of their blood: 1. Cor 9.16. 2. For the people to stir them up to diligence to hearken and attend unto this Word when it is preached, etc. The object of hearing is here said, to be the Word of Christ. Whence we learn; Doct. That it is not every word which is able to work faith in us, but only the Word of the Son of God. The Gospel my Word] as opposed to the words of men, and their traditions. joh. 6.63. Rom. 1, 9 joh. 1.18, and 14.6. The law cannot do this; for that is the letter that killeth, and it is the ministry of death: 2. Cor. 3.6.7. and much less than the words of men, and their traditions. Use is to teach us, that as we be diligent to hear, so we be careful to know what we hear. The second Action, is to believe. Though hearing be a thing necessary, and a good groundwork and beginning, yet it is not sufficient, but we must further believe in the truth, declared by the Gospel. Doct. It is not sufficient to hear the Word only, but Faith must be added to our hearing: Hebr. 3.2. Ephes. 1.13. Rom. 1.16. For the Word doth but only offer grace. Now what good is it to have a Benefice offered only, if it be not received: but this is done by Faith: Act. 13.48. Use. As before we were exhorted to hear, so here we are directed how to hear, viz. not to content ourselves with a bare and naked hearing, or that we do understand the Preacher, and know the mysteries of the Scripture, but to apply the Word and Promises to ourselves. The Object of this action is described in these words [him that sent me] which is a description of God the Father, and implies a relation between the Father and the Son: as if he had said, In him of whom I am, who hath given me unto the World, etc. Doct. God as he is the Father of Christ jesus, is the only object of our Faith; and therefore he saith not [and believeth in God] simply, but in him that sent me. And therefore we must come unto God in Christ, and do whatsoever we do in, and through him: Heb. 13.15. No creature can be the object of our Faith, on which we may rest, because it is not able to protect us from God's wrath. Neither is God himself, as he hath immediately to do with us, for so he is most strict in justice, and as a consuming fire, before which we are but stubble. Only as he is well pleased in Christ, and in him manifesteth his grace and favour, may approach unto him with confidence. Use. It shows the vanity of the most part of the World, that either know not Christ, or deny him, as the jews; and so dare to come unto him in great justice. So much of the Parties. The Promise is declared, first, affirmatively [hath everlasting life.] Secondly, negatively, and shall not, etc. Doct. The fruit of that honour which we perform to Christ jesus, is eternal life: joh. 10.27, 28. 1. Pet. 1.3, 4. which is not in regard of any desert of the works, but of God's free grace, who sets down this reward to encourage us, and to magnify his own mercy. Which shows his fatherly tenderness towards us, that whereas we are bound to do no less, and he might absolutely command us; yet he rather chooseth to draw us on by the hope of reward. Use. To be stirred up to the performance of these duties, both in regard of thankfulness to God, and in respect of our own good. This is now further amplified by the contrary, [and shall not come into condemnation, etc.] Which imply in effect the same things that the former; yet they are added not in vain, but for the further confirmation and strengthening of our Faith in a matter of such weight, and for the answering of all objections that might be brought. Wherefore this shows a double benefit: First, we shall have life. Secondly, we shall be delivered from death. And further it notes a difference between that happiness wherein man was first made, and that whereunto we are brought by Christ. Adam was created happy and immortal: but withal there was a possibility to fall. But we not only have immortality and life, but also such a firmness and stability, as we shall not come into death. [Hath passed from death to life.] Some take the meaning to be thus, that the believer when he dies goeth unto Heaven; which is a good sense, and comfortable: but rather we are to understand it thus, viz. that by death is meant, the subjection of us all to eternal condemnation. But now so soon as we believe the Obligation and Band is canceled, and we having Faith, have our acquittance, and are set free. Doct· Faith brings with it a discharge from condemnation, Rom. 8.1. Which is to be noted as a special comfort of our consciences against the terror of sin, and horror of condemnation. Doct. 2. No middle between damnation and salvation: he that is freed from the one, is sure of the other. [Hath passed from death to life.] This appears in the Parable of Lazarus and the rich Man: and in the sentence of the last judgement: as is plain by reason, because there are but two sorts of people, the one in Christ, the other out of Christ, etc. Which must note against the Papists conceits of Limbus Patrun, Limbus Infantum, and Purgatory: which as it is derogatory to the blood of Christ, 1. joh. 1.7. so is it a doctrine very uncomfortable, and that which doth add a sting unto death: also it is a cause of much unjustice, when Parents will give away their lands from their children to Monks, etc. to sing for their souls. Now concerning the phrase, hath eternal life, and hath passed, etc. it implies the certainty of these promises. Yet a question will be made, in what respect we may be said so soon as we believe to have eternal life? Answ. It is, first in regard of hope. 2. Because we have the beginnings, and first fruits of it, viz. we are taken into the Kingdom of grace, which is the beginning of the Kingdom of glory. 3. In regard of our union with Christ our Head, and now glorified. Now we being members of that body, whereof the head and principal part is raised up, and in possession of eternal life, we may be said also, as Ephes. 2.6. Doct. The true believer is, and may be sure of his eternal salvation. Which is to be noted against our adversaries the Papists. Secondly, as a comfort to uphold us in time of trouble. Vers. 25. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. IN these words is laid down the second general point, viz. the means whereby they are quickened. The parts are two. 1. A Preface, [Verily, etc.] which words are here the third time laid down. Now we may not think, that Christ used in vain these strong asseverations, but that he doth this to strengthen our Faith, to rouse up our dulness, and to aggravate the incredulity of those, that yet notwithstanding all this will not believe. 2. A Promise: wherein consider, 1. The time of accomplishing of it, [the hour cometh] viz. of Christ's death, resurrection, and glorification; for than he drew all men unto him, and then was the Gospel published abroad. Yet this hour was now begun, because that Christ was now exhibited. Now this time is called an hour, because it is a set and certain period which God hath appointed, and in which these things should be fulfilled. Doct. The time of the Gospel is the time of salvation: for Christ here speaketh of the time of the Gospel: 2. Cor. 6.2. 2. The parties on whom this work is to be wrought, viz. the Dead, that is, all natural men; especially meant of the Gentiles, who before this time were Aliens from the Commonwealth of Israel, etc. Doct. The state of natural men, is the state of dead men: Ephes. 2. there is in them by nature no jot, or dram of spiritual life. Which note, 1. Against heretics that have so much magnified Nature, as the Pelagians. 2. That we may take notice of the wretchedness, and vileness of our nature wherein we are borne. 3. To show, that the work of our conversation is a powerful work and divine. And for this cause we are not to marvel, that the shrill sound of the voice of the Gospel do not pierce unto the heart of many men; for why? they are dead, 3. The means whereby it is wrought, viz. the voice of Christ, not only of himself whilst he was here living upon the earth, but especially is it to be taken for that power, which by his Spirit he gives unto the Word preached. And therefore though Ministers do preach, and may be said to convert; yet properly it is the powerful voice of Christ speaking in them, that worketh upon the heart. Vers. 28. Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice. IN this Verse is contained, first, a Reproof of the incredulity of the jews, [Marvel not]: for they took Christ for no other than an ordinary man, and therefore did not believe that which he had spoken, Vers. 26, 27. of his power and authority; but wondered much that he should say such things of himself. There is an holy admiration without doubting, as when we admire the great works of God, whereof yet we make no doubt: but so to wonder, as to call in question any truth of God, to think it impossible, because we apprehend not the reason of it; this is a fault, and here reproved. For hereby we do impeach the power of God, and bring it to our own reason. 2. A further proof and confirmation of the point in question, viz. the power and authority of Christ. The proof is drawn from the effect, namely, the raising up of the Dead. So that in brief, it containeth a description of the Resurrection: wherein observe. 1. The Time. 2. The Parties. 3. The Cause. 1. In the Time note, first, that it is a set time and period appointed by God [the hour], which time we are with patience to wait for. Secondly, it cometh; it shall not be prevented, not overpassed, but shall certainly come. Which, first, is against all deniers of the Resurrection. Secondly, it is for our comfort at the time of death, as also in regard of our friends departed. And lastly, it serves to encourage us to go on in our Christian course: 1. Cor. 15. last verse. 2. The Parties are described. 1. By their place of abode: all that are in their graves: that is by a Synecdoche of one kind for all the rest, by what manner of death so ever they died, and howsoever they were consumed. This implies; That the consumption of our bodies shall not hinder the resurrection; because the ground of it is the power of Christ, in regard of which there is no difference. This serves for an encouragement against the diverse kinds of death whereunto we may come: as it was to the Martyrs: Heb. 11.30. 2. By their generality, [Alderman] none, no not one shall be forgotten in the grave: as appears by the Parable of the Net that gathereth of all kinds: Matth. 13.47. Which is for the comfort of those which in this world have been forgotten, none hath taken notice of them, these at the resurrection, Christ will not forget. Secondly, it is for the terror of the wicked, that none of them shall escape. Thirdly, it teacheth us to prepare ourselves so in this life, that we may rise unto joy and glory. 3. The cause of the resurrection is the voice of Christ [hear his voice:] that is, the voice of Christ; vers. 27. they shall hear not in regard of any faculty, or ability in the dead, but of the powerfullnes of the voice of Christ, that peirceth even to the dust, and giveth a power of hearing unto that which had none at all. Doct. The cause of the resurrection is the almightiness of the voice of Christ: 1. Thes. 4.16. Act. 17.31. Object. 1. Thes. 4.16. Matth. 25.31. this is attributed unto an Archangel, etc. Answ. These places indeed show, that there shall be a means used, and that an external means by the ministry of Angels, like as there was in the giving of the Law, but yet the efficacy, and force of this means, cometh from the power of Christ: as vers. 25. it is the voice of Christ speaking in his ministers that converteth the heart: as 2. Cor. 13.3. Object. But how shall the wicked be raised up by Christ sith they have no right unto him? Answ. We must consider Christ in a double respect, as a Saviour, or as a Lord; as a Redeemer, or as a judge. He raiseth up the righteous by virtue of his own resurrection, and of that union between him their Head, and they his Members: but the wicked he raiseth by t●e almighty power of a judge, to bring them unto judgement. Use. Here we may note a difference between the faith of the jews, and of us, in one and the same Article of Religion; they believe the resurrection only by the general power of God, we by the power of Christ also. 2. This serves for a prop to strengthen and uphold our faith, in the doctrine of the resurrection, if our reason shall dispute against it: for it is most true that by natural reason and argument, that the body once consumed to dust, should rise again the same. Vers. 29. And they shall come forth that have done good unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. IN this verse is declared the issue of the resurrection. In sum, it is a declaration of the last judgement, or, of the diverse end of the good and of the wicked. Between whom there is here laid a comparison; first, wherein they both agree. Secondly, wherein they differ. 1. The agreement is this: that there is a resurrection belonging to both: as all lay in the grave, so all shall hear, and all shall come forth: but yet the one to life, the other to death. Doct. All that likeness and equality that is between the godly and the wicked before the last judgement, shall not cause the fame end unto both: as in the parable of the Tares, Mat. 13.30. Luk. 17.34, 35, 36. and therefore is that day called, a day of the declaration of the just judgement of God; Rom. 2.6. for God will then put a difference between the good and wicked, whatsoever the likeness between them hath been in this life. Use. To answer the scoffs of Atheists, who because they see things fall alike to all, think it in vain to serve God: as Eccles. 2.15. job 21.14.15. Mal. 3.14, 15. but see Psal. 37.37. Esay 3.10. 2. To tax fond conceited men, that will desire to be buried in such a man's grave, or tomb, whom they hold for a good and holy man, that at the resurrection they may receive some benefit by him. Which is very ridiculous, although in some civil respect it may be desired. 2. in the difference between them, note, first, the reward of the Righteous S●condly, the revenge of the wicked [they that have done good unto the resurrection of life.] Here observe, first, the Parties. Secondly, the Reward. 1. The Parties are such as have done good: who are those? not such as build hospitals, give money to Friars and Monks, etc. as the papists think. But there are four things that concur to bring it to pass, that a man may do good, 1. The Party that doth it. The rule is: That the person himself must be good before the work can be good. Tit. 1.15. Gen 4.4. God respected first Abel and then his offering. But how is the person good? In Christ the fountain of goodness: Eph. 1. Wherefore our works are then good, when they come from us as accepted of God in Christ, with whom we are united. 2. The matter of the work: It is then good, when it is squared according to the rule of goodness, viz. the Word of God: so that Actions framed according to Gods Will revealed in his Word, are good. 3. The manner: which is the chief, and gives being, to the rest. The rules are, first, that as it is good in its own nature, so it must be done of us in that respect, that it is good; that is, in Conscience and obedience to God's commandment, because he hath commanded us: 1. Pet. 2.19. Rom. 13.5. Secondly, that in regard of our weakness and infirmity, it be done in humility, with denial of ourselves, and faith in Christ, to have all the blemishes pardoned, all the defects covered; and what is wanting, to be perfected in him otherwise being done in a proud conceit of our own worth, it is odious and abominable. 3. That it be done in uprightness and sincerity of heart, as to God who is judge of it: jer. 17.10. and fourthly, that it be done as a work of God; that is, which God hath appointed unto us, either in our general, or particular Calling. 4. The end that we must aim, first, at the glory of God. Secondly, The good of man. And from hence may we see, who they be that do good. 2. The second thing is the Reward [of life] namely of eternal life; as Dan. 12.2. Matth. 25. last verse. Let us consider what this life is; it is, in a word, our Communion with God: that is, a conjunction of soul and body with him. From whence arise these prerogatives. 1. A continual enjoying of the glorious presence of God, in as glorious and full manner, as the creature is capable of. A happy thing it was for the servants of Solomon always to behold his glory; 1. King. 10.8. and a great favour for Moses to see but the back parts of the Lord. How great then will be the glory, when God shall in such special manner communicate himself to us: joh. 3.2. and be all in all unto us. Reu. 21.22.23. 2. A fellowship and communion with the glorious Angels and Saints. 3. An absolute perfection of soul and body, and of all the powers of both, perfect knowledge, perfect wisdom; 1. Cor. 13.12. so that all things shall be done in that manner, as they could not have been done better. In soul, such integrity, as no defect; in body, immortality, incorruptibility, agility, and finally, a glorious body like unto the body of Christ: 1. Cor. 15.42. 4. A full perfect and absolute contentedness that we shall not see what more to desire: so that nothing can be added to our happiness. 5. A full redemption from all manner of misery whatsoever, especially that misery of miseries from sinning against God. The expectation of which freedom is it, that in this life doth refresh the soul of a Christian, groaning under the burden of sin. 6. An admirable joy and delight in this happiness, which indeed gives life to all the rest: for it is better to be without honour, then to have it with grief and vexation. 7. That which makes up the heap of all the rest, is the perpetuity and everlasting continuance of them. Use is, first, to breed in our hearts an holy admiration of the goodness of God, that hath prepared so great things for us. Secondly, to stir up in us a desire of it, and in desiring to use the means that lead unto it. The other part is the revenge of wickedness: wherein consider, 1. The Parties, they that have done evil: who, not only open sinners, but all that commit an anomy, or transgression against the Law; for then there is evil. All that are not accepted of God in Christ, whether Pagans and Infidels, or unregenerate Christians, all ignorant persons, that know not the will of God. For if we draw a line without a rule, we through the perverseness of our nature, shall draw it awry. All superstitious persons that take their own conceits, and men's traditions for a rule; or such as do good things for by-respects, all proud conceited justiciaries that do trust to their own perfection, all hypocrites and dissemblers, all busybodies that do those things which belong not to them, all vainglorious persons, and haters of their brethren. For to make use of this, consider the second point, the issue of these men in their punishment, which consisteth, first, in the pronouncing of that fearful sentence, Go ye, etc. Secondly, in the execution of it, the horror of which is unconceaveable and unutterable; for besides the privation of happiness, there is a fellowship with the Devil and the damned, all horror and ugliness, nothing good in soul or in body, no comfort, and which aggravates the terror of all, eternal continuance of this woe. Use is therefore, that if that which hath been said of life do not allure us, that this do terrify us. Here are now to be answered two questions that arise from these words. Quest. 1. Whether the good which we do, be the proper cause of salvation? Answ. No: the best good that the best can do, is no cause of their salvation: Gal. 2.16. Ephes. 2.8, 9 Tit. 3.5. Reason. For life eternal is the free gift of God; Rom. 6. last. and if it be of Grace, it is not of work: Rom. 11.6. Eph. 2.6, 7, 8. 2. Suppose we did all that God requires; yet we merit not, sith all is but our duty: Luk. 17.10. yea, Adam if he had continued in his integrity, and full performance of the whole Law of God, yet had he not thereby merited Heaven, it being but his duty so to do: then much less we, whose righteousness is as a filthy clout: Esay 64.6. 3. All our works are imperfect, and so cannot merit: for if we ourselves can find many imperfections in the best of them, God can find much more; job 9.15, 30, 31. Yet is life eternal attributed to our works, as they are signs and evidences of the soundness and truth of our Faith in Christ, by whom we obtain the same. And secondly, there is a twofold reward; the one of debt, the other of favour, called the reward of inheritance. Use. The use of this point, is to teach us rightly to distinguish of works, and to know their right end, that we be neither arrogant and conceited, nor yet profane and negligent of them. Quest. 2. Whether evil works be properly causes of condemnation. Answ. Yea: as meriting and deserving it properly: for damnation is the wages of sin. Object. But how can that be, seeing the punishment is greater than the sin: the punishment infinite, and the sin but finite. Answ. The punishment is not greater than the offence: for the offence must be weighed according to the greatness of the person offended: now this is God, who is infinite, and accordingly his wrath infinite. Sin therefore is infinite in measure, though not in time but the punishment is infinite, not in measure, but in continuance. For the Creature is not able to bear the whole wrath of God at once (as Christ did,) and therefore it lieth under the burden thereof eternally. What then is the difference between good and evil works. Answ. Sin is perfectly and fully evil: but the good works we do, are not perfectly good, unless they were done every way according to all things commanded, and so were fully answerable to the Law of God, which we cannot do. In the last place, consider we some few instructions that arise from the manner of laying down these words. 1. [They that have done good.] Doct. Not the abstaining from evil, but the doing of good is that which causeth the resurrection unto life. In Mat. 25. are three arguments to prove this point: first, that of the five foolish Virgins that wanted oil, Vers. 3. Secondly, that of the unfaithful servant who was punished, not because he had purloined, or stole any thing, but for not employing of his Talon, Vers. 25 etc. 3. The tenor of the sentence: which is pronounced according to works done, or omitted, Vers. 35. etc. Psalm. 34.14. 1. Pet. 3.10. For herein doth the Image of God consist, that we be renewed in our minds, and that we put on the new man, as well as put off the old. Use. It serves for reproof of the greater sort of men, who think it sufficient if they be not thus and thus, though in the mean time, as touching works of Faith, Piety and Charity, they have none. 2. [They that have done good.] And Doct. The good. [they that have done evil.] And evil that in this life is done, is a sign and evidence, either of life, or of condemnation: 2. Cor. 5.10. [In his body] whilst he lived: Luk. 16.25. [In thy life time] for this life is but as a probation time. Use. See Galat. 6.10. Eccles. 9.10. 2. Corinth. 6.2. Hebr. 2.13, 15. 3. Doct. Consider what it is that Christ here urgeth as an evidence of life eternal: it is the practice of good works, not the Profession. Which serves to reprove vain Professors. 4. [Resurrection of life.] [Resurrection of condemnation] That there is a difference between the good and the wicked, we have heard. Here we see what it is: even the greatest contrariety that can be: Mark. 16.16. Which must encourage us in our Christian course, that howsoever the wicked may seem in many things to be better than we, yet there shall be a difference hereafter. Vers. 30. I can do nothing of mine own self, as I hear, I judge; and my judgement is just, because I seek not mine own will, but the will of the Father who hath sent me. IN this Verse is laid down the condition of Christ's judgement; to wit, that it is a just judgement; that he judgeth according to equity. This is confirmed by that communion that is between the Father and Him. The Argument is this: That which the Father doth, ordereth, and willeth, that is lawful and just. But the Father judgeth with me, he directeth my judgement, and consenteth thereunto. Therefore my judgement is just. The proposition is omitted, as granted of the jews: the assumption and conclusion are here set down. The assumption in three points: 1. In that he can do nothing without his Father, [I can do nothing of mine own self.] 2. In that the Father ordereth the course of this judgement; [as I hear, I judge.] 3. First, negatively, in that he seeketh not his own will. Secondly, affirmatively, in that he seeketh the will of him that sent him. The conclusion in these, [and my judgement is just.] So that this Verse, as it is a further proof of the point in question; so is it likewise a conclusion by way of repetition of all the former arguments. Meaning of the words, [I can do nothing, etc.] Namely, as Vers. 17.19. with this difference, that there he speaketh in the third, here in the first. For having proved it to be true in a third person, lest they should mistake, he doth now apply it to himself. Hear] see Verse 19 judge] see Verse 22. judgement] as Verse 22. Because I seek not, etc.] Not as if Christ his will were opsite to his Fathers; for than he should deny his will, as we do: but this doth show a correspondency between the will of the Son, and of the Father. As if he had said, I seek not mine own will, without the will of my Father; but in seeking of his will, I seek mine own. 2. Christ speaketh this according to the conceit of the jews, who took Christ but for a man, and thought that he herein followed but his own fancy. The parts then of this Verse are; 1. A Proposition in these words, My judgement is just. 2. A Confirmation of it, drawn from the communion that is between Christ and God the Father. This is expressed in three branches. 1. A joint Cooperation of both together. 2. A mutual Communication of counsel. 3. A Correspondency of their will. The Proposition is laid in the midst, and not before the reasons, nor yet after: which Christ wisely doth. Vers. 31. If I should bear witness of myself, my witness were not true. We have heard how in this Chapter, Christ doth prove himself to be God; first, by a miracle. Secondly, by a divine Apology occasioned by the miracle. In which Apology he confirmeth it by two sorts of arguments; first, by divine effects, such as cannot be done, but by God himself. Secondly, by divine Testimony. This we are now come to handle; and it is laid down from the verse 31. to the end. The Testimony is first, generally declared vers. 32. 2. Particularly set forth in four distinct instances, the first, of john Baptist. vers. 33.34.25. Secondly, of Christ his works. vers. 36. Thirdly, of the Father; vers. 37, 38. and lasty, of the Scriptures, vers. 39, etc. But before he come to the testimonies itself, Christ doth first lay down the occasion of using of this kind of argument; which is to prevent, and meet with a secret objection, which the jews might make on this wise, viz. That those great & excellent things, which before he had spoken of himself, might well be suspected, and called into question; because they concerned himself, and himself did avouch them of himself. Now their readiness to make such an objection, appeareth by Cap. 8.13. where they do it plainly upon the like occasion. Therefore to prevent this, Christ brings in other testimonies which might witness the same things of him, which himself had spoken. This must be noted for the reconciling of a contradiction, which seems to be between this place, and chap: 8. vers. 14. For in that place Christ speaketh literally, and according to the truth of the thing; namely, that as he was indeed God, so albeit he had no other testimony, yet was his own sufficient in his own cause: but in this place he speaketh by a Rhetorical concession and grant, according to the conceit of the jews touching him, that he was but a man and no more. Now than the witness of a man in his own cause, although it may be true, yet is not sufficient to decide the matter. Observe then here, first, What Christ yielded unto, Secondly, Upon what ground. Doct. Our Lord, Christ jesus, for the further confirmation of the truth, and satisfaction of the hearers, yieldeth from that which he might have stood upon: Though he might have stood upon his own testimony as sufficient, he being God; yet because this was not so clearly evident, unto them, he bringeth in other testimonies and grounds for the confirming of this truth, that were more plain and easy to their apprehension. So Mat. 17.26.27. he yieldeth from his right, having other means to manifest himself to be the Son of God: and Mat. 26.53. he might have called for Legions of Angels. For Christ sought not himself and his own glory joh 8.50. but the glory of God, by giving evidence unto the truth, and the edification of the hearers. Which shows, first, Christ his great meekness, even against his adversaries; and his great desire to bring them to the knowledge of the truth. He might hau● only delivered the truth, & being God, have exacted credence on pain of eternal condemnation; but he considereth our weakness, and so imitateth God his Father, who not only commands, but bringeth with all arguments and reasons, to show the equity of his Laws, to the end to persuade us to yield obedience. Secondly, it is for our Imitation, that as occasion offereth itself, we be ready to yield from our right, and not stand to strictly on every thing that may be justified, if by other means the truth may be the better persuaded and taught. 2. The ground upon which he yieldeth is, that if he had been man, as they conceited him to be, than his own testimony had not been sufficient. Doct. None are to justify themselves and their actions, and to commend the things which they do. For if Christ, who was free from an overweening conceit of his own doings, from vain glory, and desire of applause, and whose testimony was most true, would not yet commend himself; how much less may we, who are partial in our own matters and subject to the other vices? Prou. 27.2. For, first, If we commend ourselves, it ministers occasion that our testimony should be suspected; and it is hard but we shall mingle some untruth, either in suppressing some circumstances which might disgrace us, or amplifying other hyperbolically which tend to our honour. 2. It savours of a desire of vain glory. 3. If we do things that are indeed praiseworthy, it is needless; for they will commend themselves. Use. For reproof of those that stand so much upon their own credit, that they will have every thing so, because they say it: as doth the Pope, who what he says, sitting in his chair, men are bound in conscience to believe: herein making himself like God: 2. Thes. 2.4. And as do many, who though they deliver a thing but upon their own authority, yet are offended if it be called in question. So much for the occasion. Vers. 32. There is another that beareth witness of me, and I know that the witness which he beareth of me is true. We are now come to the point itself, viz. the Testimonies that are alleged. Which are first propounded in general in this 32. verse, to be Divine testimonies, The testimonies of God the Father himself for that is meant: where he saith, There is another, that is, God the Father: not john, as some say; for Christ would here bring in an undeniable testimony. But how is God another from Christ? Answ. In four respects. First in regard of the jews conceit, that Christ was but a man: so is God another. Secondly, in regard of his Humane Nature: for though both make one person, yet the Divine Nature is one, and the Humane Nature another. 3. In regard of his Office, as he was Mediator between God and Man, so he may be said to be another then God. Fourthly, in regard of his person, as he is God, being a distinct person from the Father: so is the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The meaning than is this, as if Christ had said; You except against my testimony, as a humane testimony; but I have a divine testimony of these things, even the testimony of God himself, who by john, by his own voice, by his works, And by his word, doth bear witness unto me. The General then of this verse is this; That those things which Christ had delivered, were confirmed by divine testimony. The points to be noted are, first, Who it is that beareth witness. Another, that is God. Doct. The testimony whereby Christ doth justify himself and his actions, and upon which he doth rest, is the testimony of God: joh. 8.14, 18. For first, he would not stand upon his own testimony as is before handled: and secondly, this testimony is uncontrollable; as shall be showed hereafter. Use. Here we learn whereon to rest, and ground our actions, viz. upon the testimony of God, and his approbation: 2. Cor. 10. last. For men may deceive through flattery, and be deceived through ignorance: but God can neither. And better it is to seek for the approbation of the master, then of the servant. 2. The kind of Testimony: wherein we may observe two points. 1. The thing itself; It is a true testimony. 2. The manner of setting it down. [I know, etc.] 1. Doct. The witness which God doth give, is an infallible certain true witness: for God is truth; both actively declaring only the truth with falsehood without error, and passively, because he cannot be deceived he is truth in abstracto: Exod. 34.6. Psal. 31.5. Tit. 1.2. Heb. 6.18. Use. We heard before, that we were to seek for God's witness and approbation of the things we do. This now is a motive to urge us thereto, because his witness is without exception. Rom. 8.31. 2. Christ in setting down this testimony, showeth his assured persuasion, and settled faith in it, and this from his own experience that he had found it so. [I know:] hereby, first, showing that he went upon sure and certain grounds in all that he did. Secondly, checking the jews infidelity. Doct. The witness of God is so effectual and powerful, that it worketh credence in those to whom it is given: job 16.19. Wherein stands a main difference between a humane testimony, and a divine testimony. For man, though he may give a testimony, which for the matter is true, yet he cannot for the effect, to assure him to whom it is given, that he may certainly know that it is true. Use. Apply we this testimony of Adoption, that they who have it, do know, and are assured of it: Rom. 8.15. Gal. 4.4.6. 2. Doct. Though others know not the testimony of God, yet we must not shrink from it: as Christ doth here, joh. 17.25. joh. 6.67, 69. Mat. 26.33. a good resolution of Peter, had it not been in too much confidence and presumption of himself. Which holy and constant courage ought to be in us all. So much for the General. Vers. 33. Ye sent unto john, and he bare witness unto the truth. WE have heard in general, that Christ hath divine testimony to confirm his authority, and equality with his Father. Now in particular this is exemplified, and set forth in four branches: first, by the testimony of john, in this Vrese unto the 36. Verse. In which note, 1. The occasion thereof; Vers. 33. 2. The witness itself; Vers. 33. 3. The end of alleging it; Vers. 34. 4. The commendation of the witness-bearer; Vers. 35. 1. The occasion is in these words; [Ye sent unto john.] which pointeth unto that solemn embassage which the jews sent unto john: joh. 1.19, etc. From whence note the good guiding and overruling power of God, who disposeth of the actions of the adversaries of his truth, to the confirmation of the same truth: for it is likely they sent not unto john with any good mind, but in hypocrisy; for so john reproves them: yet doth Christ hereby confirm the truth of john's witness. Showing hereby, first, that this witness came not voluntarily from john, he went not unto them to declare it, but they sent an embassage unto him, to ask him touching those things. Secondly, that there was no compact between john and Christ: for john knew not Christ until after that time: joh. 1.29. 2. In the testimony itself note, first, the action; secondly, the object. 1. The action is in th●se words [he bore witness.] This was proper to his office unto which he was appointed to be a witness-bearer: joh. 1.6, 7. Luk. 1.15, 76. Object. Act. 10.43. it is said, all the Prophets were witnesses of Christ, and the Apostles: Act. 1.8, 22. & 3.5. & 10.39, 41. how then was this proper to john? Answ. In general it is a common duty to all Ministers: but john was a more special witness, for that he first pointed out Christ, and declared him before he was known, going immediately before him, as a Herald before a King, as the Daystar before the Sun. 2. The object is in these words [to the truth.] Vers. 35. He was a burning and a shining candle, and ye would for a season have rejoiced in his light. IN this Verse is set down the commendation of the witnes-bearer: which Christ addeth, because he would not insist upon the testimony of john, and lay the whole proof upon it. Now lest he should seem to make light of john, as one whose testimony was nor so greatly to be regarded, he doth therefore here give this high commendation of him. Whence we see, that Christ as he doth maintain his own honour, so doth he not disparage the honour of john, but together with his, maintaineth his authority. Contrary to the practice of many, who envy the credit of others, etc. Now john is commended, 1. From the condition of his office: He was a candle, and therefore not having light from himself, but from another: showing, that Ministers are no other than ordinary men, unless they be enlightened from God. And this teacheth people how to esteem aright of Ministers, and yet not to despise them, seeing that a candle is necessary in the night. 2. From his properties: first, of burning, noting his inward zeal to the glory of God, and salvation of his people. Secondly, of shining, by his faithful preaching, and godly life. A pattern for all Ministers. 3. From the effect of his ministry, the people rejoiced, though the wicked and hypocrites but for a season. Here note first, the action, they rejoiced; which is spoken, not so much in commendation of them, as to show the efficacy of the ministry of God's Word, that it works even upon the obstinate. 2. The Object; They rejoiced in the light. To show, that if Ministers will have the people to affect them, and to rejoice in their Ministry, they must show forth the light of the Word, and the evidence of the Gospel in their Ministry. And so no marvel though many are not regarded, who be as candles either not lighted, or else put under a bushel. Now to show that this rejoicing is spoken more, to show the powerful effect of the ministry of the Word, then in commendation of them, he adds a limitation, that this their joy was but for a season; as is the joy of all hypocrites and wicked men: job. 20.5. see Mat. 13.19, 20. They rejoiced in john for by-respects, in hope that he would have brought them liberty, and delivered them from the Romans, and the like: but when john did plainly unmask their hypocrisy, and discover their sins, their joy was nipped in the head, and withered. Which hath been the practice of people from all time, first, for a while greatly to admire a Minister; but when he tells them of their sins, and presseth their duties upon them, Oh then he is too hard and too severe, etc. and so they forsake him. Vers. 36. But I have greater witness than the witness of john: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father sent me. THis Verse contains the second testimony, that Christ doth allege, to prove his equality with the Father; namely, the testimony of his works. In setting down whereof, first, he lays down a commendation of it. Secondly, he declares the nature and kind of it. 1. The commendation is taken from a comparison of unequals, in that he saith; But I have greater witness, then, etc. we are to see wherein consists the inequality of this witness, and the rest that follow, (for this is a transition:) and of that former witney of john. It consisteth not in the truth of the witnesses, for all testify the same things, but the inequality is in regard, first, of the persons bearing witness, that were greater than john. Secondly, of the testimonies themselves that were more clear, and evident, than the testimony of john. For though john being a man inspired could not err, yet the people did not, or would not so clearly see the truth of his testimony. But these testimonies are both manifest and evident in themselves, as also to the apprehension of the people. Hence note, that Doctr. In the confirmation of one and the same truth, there may be testimonies, some greater some lesser than other. Because a testimony hath his credit from the dignity and credit of the witnes-bearer. 2. The witness itself is taken from his works. Christ's works were divine works: Therefore they witness that he was God. The Doctrine then in general of this verse is this: Christ's works were a sure evidence of his divine power, and that he was God: as joh. 10.25. and 15.24. joh. 3.2. and 1.48.49. and 4.19. For man cannot do the works of God. Object. But did not the Prophets do miracles, and divine works, and also the Apostles? Ans. Yea. But the difference between their works and the works of Christ, standeth in four points, first in the works themselves. Christ made choice of such works, as for the kind, never any did before as to raise one dead four days and stinking. To give sight to the blind: joh. 9.32. and the like. Secondly for the number never any did so many as Christ did: for he healed all that were brought, etc. Thirdly, Christ still as he cured the body, so he cured the soul. 2. The Prophets and Apostles were restrained, and could not do miracles when they pleased, but when God permitted them. As appeareth in the example of Elisha: 2. King. 4.27. But Christ did work how and when it pleased him. 3. The works which the Prophets and Apostles did, they did neither by their own power and authority, nor in their own name: Act. 3.12. But Christ did his works both by the one, and in the other. 4. The miracles which the Prophets and Apostles did, were to show, that they were sent of God and were his servants and messengers. But there was a higher scope of Christ's miracles, that they aimed at, namely to show that he was the Son of God. We see then how strong an argument this is, and how well this witness of his works is brought for confirmation of his Godhead. Use is, first, that we read not the miracles of Christ, as matters only of History, but to take them as props for the strengthening of our faith in Christ, whom they show to be God, and so an all-sufficient mediator. 2. To apply this to our adoption) that we show ourselves to be the Sons of God, by being partaker of the divine nature, and doing the works of God. More Particularly we are to consider 1. A description of these works. 2. A declaration of the witness which they bear. They are described in two clauses: 1. [Which the Father hath given me to finish.] Which showeth, first, the ground. Secondly, the extent of these works. 1. The ground of them is, because they were such works, as the Father had given him in charge to do: which shows, that what Christ did, he did by authority & commission from his Father: a Doctrine heretofore noted, and it is a notable ground for the strengthening of our Faith, because God no doubt will accept of those things that Christ did for us, they being done by his authority. And secondly, it is for our imitation, that we have the warrant of God for the things we do. Now as this is a ground, so it is an end why Christ do●h these works; as Luk. 2.49. joh. 6.38. and before, vers. 30. of this Chapter: joh. 4.34. 2. The extent is, that Christ was not only to begin these works, but to go thorough with them, and finish them. Hence learn, Doct. That the work that God hath given us, is not done, till it be finished. This Christ knew, and so he fully finished the work his Father gave him: as joh. 4.34. & 17.4. & 19.30. Use. 1. For reproof of the opinion of the Papists, that Christ did not perfectly finish his work, but left some things for the Saints to add thereunto; out of Col. 1.24. 2. We must observe, that in the work of God, we add unto diligence and carefulness, constancy and continuance. The second clause is [which I do.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that [I] is added emphatically, from whence the Doctrine is, that Doct. What Christ did, he did by his own power. This did the people observe in all his Miracles, how he by his own authority, and in his own Name, did cast out Devils, forgive sins, teach the people, etc. Doct. Whence we learn, that Christ is to be acknowledged, adored, worshipped, believed, and trusted in, as one that is absolute of himself to do what he will. And thus are not Saints to be trusted unto, who are only the instruments of God. 2. The Witness which these works do bear, is expressed in these words, [That the Father sent me.] Now where Christ urgeth this sending, as a proof of his equality with the Father, we must understand it of such a sending, as when an Equal is s●nt, and not an Inferior; of the sending of a Son, not of a Servant or Messenger. This Phrase of being sent, is applied to Christ in three respects: 1. In regard of distinction of Persons, of the Father and the Son. 2. In regard of Christ's Incarnation, who being in Heaven in the bosom of his Father, was sent to take flesh upon him here in earth. 3. In regard of his Office, as he is Mediator between God and Man, and thereunto sent, and deputed by God. This shows, that Christ did not usurp any authority and dignity of himself, but had this by communication from God the Father. A point before noted. Vers. 37. And the Father himself, which hath sent me, beareth witness of me. Ye have not heard his voice at any time, neither have ye seen his shape. Vers. 38. And his word have you not abiding in you: for whom he hath sent, him yea believe not. IN these words is laid down the third testimony, viz. the witness of God the Father. Wherein observe: 1. How Christ doth plainly lay down the testimony. 2. How he reproves the jews unbelief. In the former, we are to note, 1. The Party that gives this testimony; who is described by a twofold relation to him, to whom the witness is given. 1. Of Father. [The Father himself:] showing that this was the first person in Trinity. 2. Of sending. Noting that Christ was come from the Father. So that this testimony of the Father is, That Christ is his Son. 2. The witness itself [beareth witness of me.] But when, and how was this testimony given? Answ. God the Father giveth testimony to his Son four ways. 1. by his Prophets; Heb. 1.1. Act. 10.43. and 3.18. 2. By inward revelation and inspiration, when God by his Spirit assureth men's hearts, that Christ jesus is his Son; as he did to Peter: Mat. 16.17. 3. By the testimony of Christ himself; joh. 3.33. for in that Christ giveth testimony of himself, God the Father also doth it. 4. In his own person by his voice. First at his baptism; Mat. 3.17. [and at two other times, at his transfiguration: Mat. 17.5. and joh. 12.28.] And this is here principally meant: for the first, that is, the testimony of the Prophets, comes next to be handled; the second is secret: now Christ would bring such a testimony, as all might take notice of. And for the third that i● the point in question to be proved. Here, than we are diligently to weigh the greatness of this testimony and in it to note the great goodness of God, and the care that he hath of us. For this being the ground of all the Articles of our Religion, viz. that Christ is the Son of God, without which there can be no comfort in believing of any. God was not contented to have declared this by his Prophets, yea or by Christ himself; but himself from Heaven in his own person doth assure us of the truth of this so necessary an Article of Faith, that Christ jesus is his own Son, in whom he is well pleased with us. And therefore of all testimonies of Scripture this among the rest, and above all the rest is to be regarded as a most sure and strong prop of our Faith. And this use Peter teacheth us to make: when from hence he bringeth a strong argument to confirm the truth of the Gospel. 2. Pet 1.16, 17, 18. The use is the same that is made, Mat. 17.5. Deut. 18.15. Act. 7.37. that therefore we do hear Christ, by attending unto his Word, which he hath caused to be written for the ●●●uation of his Church. So much to the testimony. 2. In his reproof note, first, The fault for which he reproves them. The ground of this fault. 1. The fault is noted in these words [ye have not heard his voice at any time neither have ye seen his shape.] Which words may be taken, first, literally: That they never heard the voice of the first person speaking by himself at any time, that is, at any other time, except then, and upon that occasion when he gave testimony to his Son. Neither yet did, or can any man behold God with carnal eyes. So that this, first, amplifies the greatness of this testimony, that it is a matter of great weight, sith never before, nor since, the like testimony hath been given. Secondly, it shows what a great benefit it was, that Christ was incarnate, who is the character and ingraved form of the Father, in whom we may see and behold him: Heb. 1.3. 2. Metaphorically, and to this sense I rather agree: and then it is a proverbial kind of speech taken from men, whereby Christ doth tax their ignorance and unacquaintance with God. For men are known two ways, by their speech, and by their shape. Now they had neither heard the voice, nor seen the shape of God, and so were without all knowledge and acquaintance with him, and so in this respect like Heathen men. All the means that God afforded for the declaration of his presence among them, his voice that he caused to be sounded forth by the ministry of his Prophets, by Christ, yea by himself extraordinarily, they regarded not, but still remained ignorant. Like unto these jews, are many among us; that notwithstanding the preaching of the Word, remain still in their ignorance, etc. The ground of this ignorance is set down in these words, [and his Word have you not abiding in you.] This Christ saith to prevent an objection which they might make, viz. That they had the Law, the Sacrifices, the Word preached in their Synagogues, etc. and therefore were not so ignorant as he blamed them. Wherefore Christ taxeth in them two things, that the Word was indeed preached among them, and they heard, the sound of it with their ears, but it went not unto their hearts. Secondly, that if at any time it pierced to the heart, yet it did not there abide. Doct. It is not sufficient to have the Word amongst us, to hear it, to talk of it, and the like, unless it be in our hearts, and abide there, all is worth nothing. Though Moses were read every day in the Synagogue, it profited the jews nothing, because they understood it not; they were not affected with it, unless for a short time, they made it no rule of their life to walk by. See Luk. 11.28. Col. 3.16. This shows we have an honest and good heart, if the Word abides with us, and we practise it; and on the contrary side, an evil corrupt heart. Even as it fares with a man of a good, or ill-affected stomach, that either retains the meat, and digests it, or vomits it up again, or turns it into humours. Now that the Word may abide with us, observe these rules drawn out of the Parable, Luk. 8. 1. That we use the means to understand, and come to knowledge of the Word. This was the fault of the first ground, the seed therein had no entrance at all. 2. That we love and delight in the Word, that we make it our joy, that we relish and affect it: for having knowledge, and feeling the sweetness of it, we shall be the more desirous of it, without wearisomeness, without loathing. From the want of this, it is, that many men of great learning are yet carried away, because their knowledge was only in the brain, and not rooted in the heart. Like the second ground. 3. That we suffer the Word to rule us wholly, and not entertain our lusts, pleasures, and worldly care together with it: for these will suck out the life of the Word: so that it will not abide with us long; as in the third sort of ground. 4. That we have a care to make it a rule unto us, to square our life according to it, then will it abide with us: for a good conscience is the ship wherein Faith is preserved from suffering wrack: 1. Tim. 1.19. and we see, that error in judgement, and corruption in manners do mutually infect one another. The confirmation of this ground is expressed in these words [for whom he hath sent, him ye believe not. The Word of God did not abide in them; and why? because they did not believe in Christ the Son of God, whom he had sent. The truth of this reason appears in two respects; 1. Because Christ, who was sent of God, was the sum and substance of the Word of God, both of the Law, and of the Prophets; Heb. 8.1. Act. 10.43. whom principally it aimed to declare. Now then how is it possible that they could have the Word abiding in them, who did not entertain and believe in Christ when he was come. 2. Because they received not Christ, who spoke the words of God. Now if they had the Word of God abiding in them, they would have believed in him, who had brought this Word unto them. Doct. The Word abides in none that believe not Christ jesus. Which first, is against all such as know not Christ, or deny him, or rely not upon him. Secondly, it teacheth us to lay sure hold on Christ. Thirdly, it shows that they that despise the Word, and the Minister thereof, have it not abiding in them. Vers. 39 Search the Scriptures: for in them ye think to have eternal life, and they are they which testify of me. THese words contains the fourth and last testimony, which Christ allegeth for confirmation of his divine power and authority. Now it seemeth that Christ observeth an order in setting down these testimonies; first, to lay down the less, and then the greater. So that indeed this testimony of the Scripture is the greatest of all the rest. Not as was before noted, that there is any difference in regard of the truth of them; but in regard of the evidence and clearness thereof. This the Apostle Peter shows, 2. Pet. 1.19. where having alleged the former testimony of the voice of God the Father, vers. 17.18. and coming to speak of the testimony of the Scriptures, he saith [we have a more sure word of the Prophets.] It is greater than in these respects: first, in regard of the long continuance of this witness, that it hath been a testimony given of Christ from before so many ages, and so received by the Fathers, and approved from time to time, as a certain ground of Faith. 2. The very writing and recording doth add weight unto it, seeing that the Scriptures also are the voice of God, as well as that which we have before spoken of. 3. Because this testimony doth more distinctly and fully set forth Christ unto us, than any of the former do; describing him in his nature, actions, offices, death and suffering the benefit of it, and the means whereby we come to be partakers of it. 4. This very Oracle, and also the works of Christ, are now written and recorded, and so come unto us under the nature of the testimony of the Scripture. First, then observe the general scope and drift of Christ in this place, which is, to make the Scripture the judge, whether himself had done and spoken well or no; unto it therefore he refers his adversaries, resting himself upon the judgement thereof. Hence ariseth this Doctrine, that Doct. The highest and chiefest judge of the mysteries of Godliness, matters of Faith ●nd Religion, is the holy Scripture: a point clear by many places of Scripture, as Esay 8.20. Luk. 16.29, etc. 2. Tim. 3.16. and so in many places it is called a Law, Statute, Ordinance, and judgement; because it doth declare the Will and Council of God, which he hath pronounced and decreed. Thus Christ hath always recourse unto the Scripture, determining all questions by them; as Matth. 12.3, 5. & 22.29. and the Apostles, as Peter, Act. 2. Apollo's, Act. 18. last. Reas. 1. The Scripture is the very Word and Voice of God: Now who shall be judge of the great mysteries of God, but God himself. 2. Because the Scripture is a true and perfect Rule that cannot err, Psal. 19 It is a sufficient judge to decide all controversies whatsoever: and lastly, it is an unpartial judge. Object. 1. Against this authority of the Scriptures, the Papists do make many objections, whereof we will speak of two only. The Scripture, say th●y, is a mute judge, and cannot declare which is truth. Answ. Though the Scripture cannot speak with the voice of a man, yet it doth speak as a Law doth speak, declaring what is the will and counsel of God. And cannot we understand the mind of a man as we●l by his writing, as by hearing of him speak; and the rather, seeing we may the more ponder every word. And yet the Scripture doth give a mouth unto the Scripture, if we mark it w●ll; as Matth. 22.31. [what is spoken unto you of God] how spoke God unto you, but by the Scriptures; joh. 7.42. [saith not, etc.] joh. 19.24. [which saith;] and especially that, Heb. 12.5. [which speaketh, etc.] Because the Word written doth declare unto us the will of God as plainly, and as distinctly, as if God with audible voice did speak unto us. Yea, if he should speak, he would speak no otherwise, then that which is in the Scriptures. And so a●e they said to speak unto us. Object. 2. Heretics, say they, make the Scripture their judge, and how then can it be a judge of truth? Answ. This objection, though commonly alleag●d by ●hem, to weaken the authority of the Scripture; yet if we well consider it, it doth very strongly prove the same. A contentious man when he will wrong his neighbour in any matter, he will plead the Law for his right unto his neighbour's goods, as knowing, that without the sentence of the Law he cannot enjoy them. Now this shows, that therefore the Law is the only judge that must decide this matter. So in that Heretics themselves for to uphold their doctrine, do rely upon the Scriptures, as without which they must needs fail in their cause, it is a very strong proof, that therefore the Scripture ought to be the only judge to determine of all matters of controversy. Again, though Scripture have been alleged by Heretics, yet did ever Scripture determine with, and for an Heretic? Use 1. To reprove those vain, opprobrious, and blasphemous titles, that Papists give unto the Scripture of a leaden Rule, etc. Preferring the determination of Popes and Counsels before the Scripture: which is to prefer man before ●od. 2. It teacheth us in all doubts and matters of controversy touching Faith, Religion, and Manners, to resort unto the Word and hereon to have our judgement grounded and settled. Not taking any thing either for article of Faith, or rule of life that is not warranted by it. So much of the general. The words do naturally, divide themselves into two parts: 1. A Precept. 2. Reasons to confirm it. The Precept is in these words [Search the Scriptures.] From whence the Doctrine arising is this, Doct. The Scriptures do require study and diligence, for the finding out of the meaning of them, and searching out the treasures hid in them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Scrutamini: Though in the Original and Latin translation, the word be ambiguous, and may be taken in the Indicative mood, and the Imperative also; yet I rather take it i● the Imperative, as most translations do, for a precept and duty, then in the Indicative, for a commendation of them; noting what they did: as if he had said [ye search the Scripture,] etc. yet both ways the Doctrine is sound. Search.] It is a Metaphor taken from such as search for gold and silver o'er in the earth; who will not cast it away by whole shovel fools, but will search, and sift, and break every clod to find out the gold. To this diligence in searching the Scripture, doth the Apostle exhort Timothy, 1. Tim. 4.13. and Solomon useth the same Metaphor; Pro. 2.4. Act. 17.11. the same word. This diligence is often urged in the old Testament by the phrase of meditating in the Word; as josh. 1.8. Ps. 1.2. & passim alibi. The Reasons to move us hereunto, besides those here mentioned in the text, of which we shall speak anon, are two: 1. The little hope of getting any good by the Scriptures, without searching into them. 2. The assured hope to get much good by searching. For the former, we must know, that God is hid in the Scripture, as gold is in the earth; and so is not found out at the first sight, but after a diligent search. Cursory reading may give knowledge of the story, and of such things as are at the first sight easy and plain: but yet it yieldeth little, or no profit. For these jews, who had the Word amongst them, heard it, and read it in their Synagogue every Sabba●h, made no profit by it, they found not the treasure hid in them; Christ jesus, him they knew not, and therefore Christ bids yet search. Object. But how can this stand with this perspicuity, and plainness that we affirm to be in the Scripture against the Papists. Answ. We must well understand, how the Scriptures ar● plain, and how obscure. First, to carnal men they are obscure, who discern not spiritual things: but not so to th●se that are enlightened by the Spirit of God. 2. Neither is this obscurity in the Scriptures themselves, but because the god of this world hath blinded their eyes, that they cannot see. 3. In the main grounds of salvation it is clear and plain: yea, in all, to those that are careful and diligent, it is easy. For so the promise is, Prou. 2.3.4. and 14 but unto the careless nothing is plain. The reasons why God hath thus hidden his wisdom in his Word, may be these. First, to discover unto us our ignorance, that when we see how many great mysteries we are ignorant of, we may be humbled. Secondly, That he might make a difference between those that seek him in truth, and those that contemn him, who like Hogs and Dogs regard not Pearls. Wherefore he hath also hidden them from such. Thirdly, that God might maintain his ordinances and we might therein be helpful one to another, by preaching, by instructing, etc. Fourthly, to make us the more earnestly desire and long after the knowledge of his Word. Fiftly and lastly, to bring us to the performance of this duty here prescribed, to search, and search again, that the more we search, the more we may find. 2. Now for our encouragement, consider the second reason, viz. that our labour shall not be lost, but much rich treasure is certainly to be found by searching. Therefore is the Law said to be better than gold, than much fine gold of Ophir. So excellent mysteries are therein contained, as never entered in man's heart; yea, the Angels desire to look into them: 1. Pet. 1.12. Such mysteries as concerns not our worldly wealth, but the salvation of our soul●s. In regard of which, the mysteries of all other books are straw and stubble, dross and dung. And indeed what learning have other books, that is not in the Scriptures. For dost thou delight in Truth? This Word is the Wo●d of Truth both for the Author, for the matter, and for the effect; giving us assurance, that it is the truth. wouldst thou have deepness and profound knowledge? Where's greater profoundness then in the Scripture? wouldst thou be an Antiquary? Here is a story from the beginning of the World. Delightest thou in the Law? Here is the ground of all laws, whence they spring & issue. Delightst thou in Histories? here are all sorts admirable for pleasure and profit. Or in Chronologie? No where is the like for truth, or for length of continuance, even for 4000 years in several persons, lineally descended from Adam to Christ. Now the Word (saith S. Paul to Timothy, 2. Tim. 3.16.) is profitable first, to teach; secondly, to convince; thirdly, to correct, and to instruct. According to these properties, let us make several uses. Use. 1. This then teacheth us; first, that therefore we ought to know the ground of those things that we believe: we must search the Scriptures. 2. That it is necessary that the Scriptures be translated, that all may search. 3. That the Scriptures are plain, or may be understood by those that will search: else why should we search? 4. That the Scriptures are a sufficient rule and direction; and therefore Christ bids them search in the Scriptures and no where else. 2. This refutes the errors of the Papist, who have many positions clean contrary unto this Doctrine: as, 1. That people are to be kept in Ignorance. 2. That the Scriptures must be read in an unknown tongue. 3. That Traditions, Fathers, and Counsels, must be joined with the Scriptures. 3. For Correction. It serves to reprove diverse sorts of men. Some care not to read the Scriptures, but of all books make lest account of it: Chronicles, Histories, Playbookes are often read; the Scriptures seldom. Some will not suffer a Bible to be in their houses, and count it a reproach to carry a Bible to Church. Some will read at Church, and turn to places as they are quoted, but never at home, their business suffers them not: who yet are better than many, that will bring other books to Church, and while the Minister is preaching, read those. Some content themselves to have read over a number of Chapters at a time, without any further search. Some read and labour to search out the true meaning of places, but all is, that they may know the occurrences of things, be able to reconcile places, and maintain them against the Adversary, who yet fail in this duty, in that they are not cast into the mould of the Scripture, and by their search do not find out the hidden Pearl, Christ jesus. 4. For Instruction: it shows, that this is a duty belonging to all to perform, and for our Direction in searching of the Scriptures, it is necessary. 1. That we have the Scriptures in our houses, in our closerts; that we read them diligently and frequently, with study and observation; that we attend to reading, having thereunto appointed times at rising, at going to bed, that besides public reading in the Family, we use private reading by ourselves. Not to tie ourselves to read over three chapters a day, so to read the whole Bible in a year; but that we mark what books are easy, what more difficult, what best retained in memory, what more hardly; and according to make choice of places, and to read those that are most needful and profitable for us: and such books as are hardest, as the Epistles of Paul and the Poetical books, job, Psalms, etc. to read them often. 2. That we do not read, without calling upon the Name of God for direction, to open our eyes that we may understand his will. 3. That we read with a mind to subject one seluess to it. 4. That in reading, we gather no collections contrary to the Analogy of faith contained in the Creed, Commandments and Lords Prayer. 5. That in those things we understand not, we seek for such help of others as we may for the finding ou● of the truth, etc. The reasons brought to confirm this precept are two; the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation. [For in them ye think, etc.] Herein consider, first, The Substance of the reason. Which is, that the jews thought in the Scripture to have eternal life. Which is not laid down as a false opinion but as a true and orthodoxal ground, the more also to check them, who although they had so good an opinion of the Scriptures yet did not search them. Doct. The Scriptures were written for our salvation that we might have eternal life. joh. last. and last verse. For they first, declare in general the good will of God to save man, secondly, they show the meanus whereby we are saved. Thirdly, they wo●k Faith, whereby we come to be partakers of this means. From the Inference of this reason note first, That all that have the Scriptures in high account do not make true profit and benefit by them: as the jews here. And so did they highly este●me of Moses, and yet believed him not. Secondly, that the good opinion that we have of the Scriptures, aught to stir●e us up to search them; else it will be a witness against us. 2. The second point to be noted, is the manner of laying it down [ye think:] not have, for they miss of it. Doct· Many look for life and salvation, that in the event ●nd issue are deceived: Rom. 11.7. thus do all Heretics, Idolaters, etc. The reason is, because they mistake the ground; they build o● a wrong foundation; they cast anchor on quicksands, that ●n the end swallows them up. Use. Note this against such, as think they may be saved in any religion, so they have a good conceit: 1. Thes. 5.20. 2. To discover the value hope of many that profess themselves Chr●stians, who whatsoever they do, yet will say, they ●eane well, and have a good intent. The second Reason is in these words. [They are they which ●●st●f●e of me.] Because the Scriptures give witness unto Christ: whi●h in that it is added a● a reason, and motive to search 〈◊〉 Scriptures it gives us to understand, first, That Doct. Christ, jesus is the main and chief Treasure contained in them. Run we through the whole Scripture, we shall find this true, how it always points at him: Luk. 1.70. Luk. 24.27. Act. 10.43. For Christ is the only Author and means, whereby we attain unto life; therefore the Scripture must needs give it unto Christ, else how could life be had in the Scriptures. Use, it shows whither we must go to find Christ, not to the writing of men, but to the Scriptures. Further, from the time wherein Christ did utter this, viz. before any part of the new Testament was written, and therefore he must needs mean the old: we may note, that Doct. Christ made known to the ancient Fathers before his incarnation. Which may serve to refute the opinions of those, that think the ancient jews were moved only with temporal promises and judgement, and not with spiritual. But it was Abraham's Faith in Christ, not his hope of the Land of Canaan, that was imputed to him for righteousness. How can Moses be said to have suffered the rebuke of Christ, Heb. 11.26. if he had not believed in him. Verse 40. But ye will not come to me that ye might have life. NOw follows the reproof of these jews. which is in general for their incredulity, in that they did not believe in him, whom the Scriptures declared. This their incredulity is generally laid down, vers. 38. aggravated, first, by the causes thereof: first, ignorance, vers. 37.38. Secondly, wilfulness in this verse. Thirdly, want of love, vers. 42. Fourthly, ambition, v 44. Secondly, by the Issue, viz. condemnation, verse 45. etc. In this verse we have to note, first a declaration of the sin itself, namely, obstinacy [ye will not come to me.] Secondly, an aggravation of it, by the mischief following upon it, namely loss of life [that ye might have life.] Note here first the inference of this upon the former. We have heard that they thought well of the Scriptures, and looked in them to have eternal life, yet we see they come not v●to Christ, in and by whom they might have life. What is the reason of this? Surely their opinion was on a false ground, they looked for life by other means, then by Christ, as by their own righteousness, etc. Hence note, Doct. They that are persuaded to attain life by false means, will never be brought to seek after the right means. Thus the jews, Esay 30. and 31. trusting to Egypt, withdrew themselves from the Lord, the only means of their safety. Thus did the Scribes and pharisees, Luk. 7.30. despise the council of God, whereas Publicans, Soldiers, Harlots, etc. came unto Christ. Why? Because these had no other ground to trust unto, whereby they might attain to life. But the pharisees were full of many false persuasions of attaining to it by other means: Mat. 21.30. Luk. 1.33. Use is to teach us to take heed that our souls be not possessed with false persuasions. The obstinacy and wilfulness of the jews appears herein, that neither by the preaching of john, nor by the witness of God the Father given to Christ at his Baptism, nor yet by the testimony of the Scripture, they would be moved to believe in Christ. Doct. They that have the Word preached, and yet believe not in Christ, are guilty of the sin of obstinacy. They are scorners, Prou. 1.22. Read Ezek. 2. and 3. Matth. 23.37. Act. 2●. 27. For if a man have eyes, and yet see not the Sun when it shineth, shall we not think that he winketh of purpose. Object. But the case is not so in spiritual things; Faith is not in our power; we have not these spiritual eyes to behold Christ of our own. How then can it be obstinacy, if we do not believe. Answ. 1. I answer, that there is no man that lives where the Gospel is preached, and yet believes not, but he doth fail in doing of some things that he might do. So that though saving Faith be not in his power, yet doth he wilfully neglect to do many things which are in his power, whereby he might attain unto Faith: as neglect of coming to the Church, of attention to the Word, of Prayer, etc. 2. Howsoever we have not free will to believe, yet can we resist, and gainsay the truth, and distrust God from a freeness of will, arising from the perverseness of our corrupt nature. So that both for wilful neglect, and also repugnancy, and resisting of the Word, shall such be condemned as obstinate. Use To condemn those that live under the Gospel, and yet are not wrought upon by the Gospel, whose case is worse than that of Savages and Infidels. From the aggravation of this fault we may learn, that Doct. 1. They that are obstinately set against Christ and ●is Gospel, by no promise, no reward can be moved to relent and yield unto Christ, no, not for life itself. Such obstinacy was in Lot's sons in law, Gen. 19.15. in the Egyptians, Exod. 9.21. Psal. 58.4, 5. Act. 13.45. For obstinacy doth so fill, and possess the heart, that neither threats, nor promises can take any place. Vers. 41. I receive not the praise of men. THis verse is inserted in policy to prevent an objection that the jews might make. For whereas he had reproved them for not coming unto him, they might think thereupon, and say; O surely this man would have many followers, he would that men should praise and applaud him. Wherefore Christ tells them, that he seeks not, he hunts not after the praise of men; it is their salvation that he aims at. Doct. Christ in those things that he did, did not seek for his own honour, reputation and glory, but to bring salvation unto others: and so many times when he had done a great work, he withdrew himself, to take away all occasion that people should not talk of him; yea, he forbade them to speak of him. For first, he needed not this popular applause and commendation, being the Son of God. Secondly, his works did commend themselves. Thirdly, yea, praise followed him, where he fled from it. Fourthly, Christ did now abase himself, and would now show himself a pattern of humility for our imitation; and therefore he did not seek to extol himself, joh. 13.15. Mat. 20.27, 28. Use. To set Christ before us, and to follow him; looking to our duty to do, because God hath laid it upon us, not because of applause and commendation. And this, as it is to be done of all, so especially of Ministers that stand in Christ's stead, who look that they draw people unto them for their good, and not for their own praise: and so to preach, as not to preach themselves, but for the edification of the people. Vers. 42. But I know you, that ye have not the love of God in you. In this verse is expressed the second fault, for which he reproveth them, viz. their want of love; which is the second cause of their incredulity. Here note, first, the ground of his reproof. Secondly, the thing reproved. 1. The ground, [I know you.] Whatsoever you pretend, I know that it is not for God's honour and glory that you do this etc. Doct. Christ knoweth man's heart and disposition, be he good, joh. 1.47. or bad, joh. 2.25. Use, for terror, for Hypocrites and dissemblers. 2. For encouragement to those that are upright and truehearted. Doct. 2. Here we may note, how Christ doth rep●ooue ●hem upon sure ground and evidence. He never rashly or unjustly did reprove any; and so when they were reproved, their mouth was always stopped, they had nothing to reply. Use, For our imitation to go upon sure grounds, not upon evil surmises and suspicions? 2. The fault for which they are reproved, is want of the love of God. A strange thing, if we consider what great shows these jews made of the love of God. Doct. Many who seem to stand for God's glory, and fo● his ordinances, and make great pretences of zeal to him; yet if their hearts be known, they will be found not to have one true spark of love in them; as in Corah and his company: Numb. 16. in all Heretics, Papists and Idolaters. It is not for love, but for by-respects, some through envy, some through ambition, some through covetousness, etc. Wherefore we are to examine ourselves, with what mind we do those things which we do, whether out of a pure love of God, or no. This we shall know, by considering the nature and properties of this love. 1. Love of God is a holy spiritual affection, whereby our hearts are so k●it unto him, that we do make him our summum bonum, chiefest good, whereon we do rest. And it manifests itself by these two properties: first, a care to please him, and to continue in his favour; that is, when we delight in his Word, and obey his will and commandments. For in his Word is declared what things are pleasing unto him. That this is a property of this true love appears, joh. 14.23, 24. 1. joh. 2.5. 2. joh. vers. 6. Whence follows another branch of this, namely, a fear to offend him, when we are careful to avoid all things that do displease him: Psal. 97.10. 2. By a love of what and whom he loveth: when for his sake we love man, whom God hath made the chiefest object of his love: joh. 3.16. And as man in general, so especially those on whom God hath placed his special love, in regenerating, and begetting them again to himself: 1. joh. 5.1. Psal. 16.3. ●y these properties we are to examine ourselves: and hereby it appeareth, that the jews had not the love of God in them; for they delighted not in his Word, joh. 8.47. They kept not his Commandments, Matth. 15.8, 9 Neither loue● they those whom God loved; for Christ they hated, although they knew by the testimony of john Baptist, and the witness of God himself, that he was the beloved of God: so did they likewise the Prophets, Apostles, and holy men: 1. Thes. 2.15. Vers. 43. I am come in my Father's Name, and ye receive me not; if another shall come in his own Name, him will ye receive. IN these words Christ lays down a confirmation of the former point, namely, that these jews had no love of God in them; his proof is drawn from their affection and disposition towards himself, that came in the Name of God, and towards others that came not in the Name of God. Now that the strength of this proof may appear, observe the meaning of the words. I am come] This is spoken of that voluntary subjection whereunto Christ did abase himself, to become our Mediator, our Priest, and our Prophet, to reveal his Father's will unto us. In my Father's 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 own, but his Father's honour and glory. Ye receive me not,] Ye reject my doctrine, and hate my person. If another come in his own name,] Of his own head, declaring his own conceits, or doctrines received from other men, seeking his own praise and honour. Him ye receive.] Such ye honour, love, follow, and embrace. The Argument than is thus: They that love God, love those that come in God's Name, and reject the other that come in their own name: But yet do clean contrary: Therefore ye have not the love of God in you. Observe here then, first, a description of those who are the object, whereby our love to God may be discerned, namely, of Ministers, who are either sent of God, or come in their own names; that is, are either faithful Ministers, whereof Christ doth here set forth himself as a pattern. [I am come, etc.] (But of this diverse times before) or false teachers and unfaithful, here set down by the example of the pharisees, of whom it is plain, that they were not sent of God, who preached their own Traditions, and sought only their own glory. Hence we learn, Doct. That it is a certain note of a true Minister, to come in God's Name, and of a false Minister to come in his own name: the one hath an eye unto God, and runs not before he be sent; and being sent, observes what his will is, and according to it, doth all things for his glory: the other hath an eye only to man, to please him, to seek honour and preferment, etc. This difference we see plainly between Michah the Prophet of the Lord, and Chenaanah, and the rest of the false Prophets: 1. King. 22.11, 12, 14. between jeremiah: jer. 42. who persuaded the people to obey the King of Babel: and Hananiah: jer. 28.10, 11. See jer. 23.16, 17. Use. This is a special means to try the spirits, 1. joh. 4.1. whether they be of God, or no, if they seek themselves, or the Lord. 2. It shows that many among us, although they have an outward Calling, yet comes not in God's Name, in that they aim not at the edifying of the Church by preaching, but their own maintenance, ease and honour; or if they preach, they preach themselves to show learning, not for instruction of the people. Secondly, observe in this verse the people's carriage and affection towards the Ministers, either receiving, or rejecting of them. Doct. 1. They that receive not such as come in the Name of God, it is plain they have no love of God in them: for they that love not him that is sent, love not him that sendeth: 1. joh. 5.1. job. 13.20. This appeareth by the different carriage of godly men, and of hypocrites from time to time towards the faithful Ministers; as of Abab and good jehoshaphat towards Micah: 1. King. 22.8. of the good Princes, and the hypocritical call Priests against jeremiah: jer. 26.11, 16. Note this, that we may examine ourselves, with what mind we have entertained those faithful Ministers, that God hath gruen unto us in this land, etc. Doct. 2. They who receive such as come in their own name, love not God: for there is a main opposition between this, the seeking of man's self his honour and ease, and the seeking of the Lord: Phil. 2.21. and therefore they that delight in such as seek not the Lord, assuredly love not God. For it is a property of true love, to love those whom God loveth, and hate those whom he rejecteth: Revel. 26. Psal. 139.21, 22. Doct. 3. From the joining of these together, learn. That those who reject true and faithful Ministers of the Lord, are ready to embrace false teachers. Pharaoh hated Moses, but received jannes' and jambres. Ahab hated Michaiah, but liked the false prophets. So the jews did flock after Theudas and judas of Galilee, Act. 5.36, 37. yet they rejected Christ and his Apostles. The like they did in the last destruction of jerusalem, as josephus reports; and now do they highly esteem their Rabbins. Which cometh to pass, first, through the just judgement of God, who giveth them up to the blindness of their heart to believe strong delusions: 2. Thes. 2.10, 11. Deuter. 28. Secondly, through the corruption of nature, because we are naturally disposed unto error, rather than unto truth, into which also we easily do fall, if we be not restrained by the Spirit of God. Whence it is, that there never was any heretic, were his opinions never so gross and damnable, but had many followers: 2. Pet. 2.1.2. Use. This teacheth us not to close our eyes against the truth, etc. Vers. 44. How can ye believe which receive honour one of another, and seek not the honour that cometh of God alone? IN these words is laid down a fourth fault of these obstinate jews, which is also another cause of their incredulity. A cause, though 〈…〉 down, yet indeed the greatest, being not a cause of the●● 〈◊〉 believing, but such a cause as implies an impossibility, that it was impossible for them to believe. And therefore he setteth it down very emphatically by way of interrogation [How can ye?] Quest. But how may it be imputed unto them? Answ. First, generally, in regard of Nature, it is impossible for any man to believe, because first, by nature we relish not spiritual things, we see no fruit, or benefit by them, and so we regard them not. Secondly, by nature we are not capable of them: 1. Cor. 2.14. 2. But in special, whereas Christ saith, How can ye believe; he makes this their ambition to be a peculiar let and hindrance to them. For whereas the doors of our hearts is naturally shut up against saving faith, ambition is as a bar that keeps it fast from opening. The first thing then to be noted in these words, is the cause of th●ir unbelief, viz. their ambition and desire of honour. Doct. Ambition is a main impediment to saving faith; joh. 12.43. and therefore their Faith mentioned, vers. 42. was only historical; joh. 7.5. Christ's kinsfolks believed not in him, being loath to be ill thought of among the pharisees. For there is a direct opposition between Faith and ambition. Faith makes a man to be vile in his own eyes, to see his own wants, and so causeth him to go out of himself, and seek for help at God only. But ambition makes a man to think highly of himself, to overween himself, and be much conceited of his own gifts, as the proud pharisees. So that he will attribute all to himself, and nothing to God, as did Herod, Act. 12.22, 23. Use, To take heed of this root of bitterness; to strive against ambition and vainglory, and for motives to consider, 1. The doctrine before delivered. 2. That ambition and desire of praise corrupts, putrifies and maketh odious to God, every good thing that we take in hand, our prayers, fastings, almesdeeds, the very worship and service of God: Esay. 3. That in seeking praise of men, we lose the praise of God, who have here our reward. 4. Gal. 1.10. 5. That hereby we provoke God's wrath against us: for he resisteth the proud; as did Herod, Act. 12.23. Quest. But is it simply unlawful to seek the praise of men? Answ. We may not simply seek it, to the end to be praised of them: for men praise those things that are agreeable to their humour, and all do not like godliness: but when it may tend to the honour of God, the confirmation of the good, and the rebuke of those that oppose themselves, we may seek it. As Paul would have the Corinthians to think well of him, but it was for Christ for the professions sake, and that the adversary's mouth might be stopped. 2. We may not seek for it in the first place, but in his due order, first seeking to be approved of God, than the approbation of men. First, doing those things, which in the uprightness and integrity of our conscience we know to be good, then if men do like and allow of it, to receive 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 leave a blessed name and memory behind us. Directions to avoid ambition: 1. In all things that we think to be excellent and praiseworthy, consider whence we have them; 1. Cor. 4.7. 2. To consider what a Sea of impiety and wickedness is in us, how many faults our hearts are privy unto; for this consideration will pull down all proud conceits. 3. To consider that of the Apostle, 2. Cor. 10. last verse, that so we be not puffed up with any thing that may seem glorious to man, but may study to approve ourselves unto God in what he allows. 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 puff up, and to flatter one another·s They will give titles to others, that such titles might be given unto themselves. They do it not that others might be praised; for pride ●uer goes with envy, and hatred of pride in others. But this is the way to get honour from others, by seeming to honour them. Use. To take to our hearts in giving of honour to other, it is not a thing unlawful, 1. Pet. 2.17. Rom. 12.10. so it be not done for undue and unjust respects, job 31. last verse. How inconvenient this ambition is, appears by the consequent [And seek not the honour, etc.] Whence observe, first, from the inference: Doct. They which seek for popular applause and praise of men, are careless in seeking for the praise of God, as did the pharisees, whose whole practice was to be seen of men, not to approve themselves to God: and so Christ compares them to whited tombs. For there is a contrariety between Gods will and man's will, and what pleaseth man pleaseth not him: and so if we set ourselves to seek the one, we cannot seek the other. Use. This is a further motive to avoid ambition. Doct. 2. In that this is laid down as a reproof of them, that they did not seek the praise of God, note, That true praise cometh from God: that praise which we may, and aught to seek, and wherein we may rest, that is, that praise which is given of God for those things which he allows, who knows best what is good and praiseworthy. Object. But may we not do those things that are praised by the Saints? Answ. Yea: for they do it being directed by the Word, and enlightened by the Spirit, so that their praise is the very praise of God. But it must not be understood here of that commendations which is given by natural men. Doct. 3. From hence we may also learn, that it is lawful to seek for praise; because it is a reward of piety and virtue: so that not the thing, but the manner of seeking it is condemned. Now in this case we must do as men use to do, that seek the praise of another, they will observe to do every thing that may be pleasing unto him, etc. so if we will seek the honour of God, we must mark diligently what is his will, what is acceptable to him, and in those things we seek to honour him by obeying his will, and then shall we be assured to receive honour from him again, 1. Sam. 2.30. Doct. 4. Alone] This implies, that we may not seek praise of God and of men both together; labouring to approve ourselves in some things to God, and in some things to man: for the judgement of God and man are contrary, and we cannot satisfy both. And therefore we must set ourselves to reject the one, and to seek wholly the other. Vers. 45. Do not think that I will accuse you to my Father: there is one that accuseth you, even Moses in whom ye trust. AFter that our Saviour had reproved these jews for their unbelief, and laid down the causes thereof, viz. their ignorance, obstinacy, want of love, and ambition, he comes in the next place to the event and issue, that will follow upon this their incredulity; telling them (in these words) that condemnation remains for them, they shall be accused, and so as that they shall be condemned. It is then a very severe Commination against them, wherein observe; first, who shall accuse them; first, negatively, one is removed [Think not that I.] Secondly, affirmatively, another is declared who it shall be, viz. Moses. Secondly, for what they shall be accused. First, in general, from the manner of Christ's proceeding, how that after he had first sound proved the point in question, viz. that he was God, and also reproved them for their incredulity; now seeing them still to remain obstinate, and that nothing would work upon them, he can no longer forbear, but he threatens this ●eauy judgement upon them. Hence we learn, Doct. That when men will not be moved with soundness of argument, or with reproofs, they must be more roundly dealt withal, by denouncing the judgements of God against them. This was the practice of Christ against all obstinate men, as the pharisees, Mat. 23. Many woes denounced. Of Moses with Corah and his company. Of john Baptist with the same pharisees, Mat. 3.7. Tit. 1.13. For when milder meane● will not prevail this may work upon them, jud. vers. 23. Therefore as lenity and mildness doth become the servant of God, so doth also severity beseem him according as he hath persons to deal withal. These cautions observed, first, that he have a calling to do it: for than doth the threatenings terrify: as if a child be threatened by his father, a subject by hi● Prince. Secondly, that the person be certainly found to be obstinate. Thirdly, that it be done without passion, in a holy zeal with meekness. 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 used, which makes it so lightly esteemed of. Sixtly, it must be used in the last place, after all other gentler means sought· In particular, first, consider the occasion of these words [Do not think] implying that this obstinacy arose in them, because they cared not for Christ, nor esteemed what he said, whom they accounted but as a mean man like unto others; yea, worse than others, holding him for a blasphemer, profaner of the Sabbath, etc. but as for them, they had Moses for their Patron, whom they trusted in. This their thought being not yet uttered, Christ preventeth, telling them, that even Moses, whom they so highly magnified, should be their accuser. Of this dealing of Christ, we have many examples, how he doth prevent the thoughts of his hearers, so meeting with sin at the beginning, before it break out further. A pattern for Minister's to follow, teaching them to dive into men's hearts as far as they can. W●ich they may do, 1. By d●ligent observing of their own disposition, their own temptations, etc. and to thi●ke the same may be in others, etc. 2. By observing what hath been the quality and disposition of his Hearers, what their conceits and opinions, ●●●ir excuses and pretences, etc. 3. By the Word which can search further than any other means. Thus shall they meet with sin in time, and suffer no root of bitterness to s●●ing up. 2. The parties accusing. Not Ch●●●t, but M●ses, [Think not that I.] But how may this be, doth Christ accuse a●d condemn unbelievers? Answ. This may be taken two ways, either literally, and that, first, in regard of that proper and main end, for which Christ came into the world, viz. not to condemn and accuse sinners: for this the Law had done before, but to save. Secondly, in regard of his high Office, to be a judge to hear and give sentence, and not to be an Accuser. 2. Or figuratively; first, by way of concession; as if he should say, Though I should hold my peace, and say nothing of you to my Father, yet should you not be acquitted: for even Moses, whom you hold for your Patron, shall accuse you. Secondly, by way of amplification, as if he had said, Think not that I alone will accuse you, there is another also that will accuse you, even Moses. From the connection of these two, observe, Doct. They that believe not Moses and his writings, shall have Moses to be their accuser. So they that believe not the Prophets, have the Prophets for their accusers. The same may be applied to the Apostles, and all faithful Ministers of the Word: for they all bring not their own, but the message of God, whose Word cannot go back in vain, but it either breeds faith, or makes more obstinate, it is either a savour of life, or of death, 1. Cor. 6. Use. It teacheth us to be very careful in reading of Moses, the Prophets, Apostles, etc. in hearing the Ministers of the Word, to take heed how we read and hear, viz. so that we apply both threatenings and promises to ourselves, that we believe all doctrine of Faith, follow after all graces whereunto we have been stirred up, avoid all vices, from which we have been dehorted. Else e●ery Chapter and verse that we have read, every Se●mon 〈◊〉 ●●struction that we have heard, shall be a witness against us to accuse us. In whom ye trust.] First, note here the erroneous and heretical collection of the Papists from hence; therefore, say they, the ancient Fathers believed in Moses, trusted in him, adored him, and called upon him: wherefore so may we do unto the Saints. The vanity of this appears, first, because these here spoken of, are such as Christ condemns, and who had Moses to be their accuser. So that they trusted in Moses, and Moses would accuse them for it; and what doth this make for the Papists? Secondly, by Moses is meant here Moses doctrine, and not his person; and so they are here said to trust in Moses, as before they are said to trust in the Scriptures. Thus in Exodus, they believed the Lord and Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, they gave credence to Moses. So 2. Chron. 20.20. So it is in the Vulgar. Secondly, from this observe, that whereas it is laid down, to show their high account and good opinion that they had of Moses, who yet notwithstanding, should be their accuser. Doct. The high account that people have of Ministers, shall not keep them from being their accusers, if they believe, and obey not their doctrine. For it is only faith and obedience to their doctrine that can free us from the accusation of our Ministers: for so they shall not have to accuse us, but to plead for us; Heb. 13.8, 17. Vers. 46. For had ye believed Moses, ye would have believed me, for he wrote of me. IN this verse is laid down the cause why Moses would accuse them, which is their incredulity: not directly expressed, but laid down under a proof, and 〈◊〉 the more strongly affirmed. Now this is strange that they should not believe in Moses, in whom, as is said before, they trusted, whose disciples they professed themselves to be, whom they knew to be instructed of God. To ●●●are this, we must consider, that there is a double faith▪ first, ● general faith, whereby we believe the Ministers of God to be his servants sent of him, and that which they deliver, to be t●e Word and truth of God. 2. A particular faith, whereby we understand, and conceive the true meaning of that which is delivered, and accordingly apply it to ourselves. Herein failed these jews, for they understood not, that Moses spoke of Christ, and therefore they believed him not. The proof stands thus; Ye believe not me, therefore ye believe not Moses. Doct. They that believe not in Christ aright, believe not Mo●es▪ the Prophets, the Apostles, the Scriptures, or the Ministers preaching out of the Scriptures. For all do declare Christ. Vse· So to read and hear all, as that we may find matter to strengthen our faith in Christ, otherwise all will be our accusers. A confirmation of this proof is in these words [for he wrote of me.] Whence we learn, first, that Christ was made known even from the beginning. Secondly, that if we believe not the doctrine that is delivered, we do not believe the Ministers: if we believe not Moses writings, we believe not Moses. Vers. 47. But if ye believe not his writings, how shall ye believe my words. A Further confirmation proving their incredulity, wherein note a double comparison, first, between Mo●es and Christ's pe●sons: secondly, between Moses writings and Christ's words: as is he shoul● say, If ye reject Moses, whom ye t●i●ke so well of, whose writings are recorded unto you, no ma●●●ll, yea, how can you but reject me, whose words are only sounded in your eared, and of whom ye esteem so meanly, an● so basely, [from th●ir conceit.] Doct. If we will no● believe the written Word of God, we wi●● not believe any ●uide●c● whatsoever. Mark Abra●●ms answer to the Rich man, Luk. 16.31. For the Scriptures have been approved from time to time to be the Word of God, and the ground of all writing, speaking and preaching, having fully declared the whole will of God. Use 1. That we seek not any other means to breed Faith besides the Word. Secondly, that this be a strong motive to stir up to have it in high account. AN EXPOSITION UPON THE THIRD OF JOHN. joh. 3.29, 30. He that hath the Bride, is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice: This my joy therefore is fulfilled. He must increase, but I must decrease. THese words are part of that testimony which john gave concerning Christ. It beginneth at the 27. verse. In it we may observe these four distinct points: First, the free confession that john maketh of his own profession and gifts: vers. 27, 28. In th●●●bserue, 1. Whence his Gifts and Callings was, viz. from Heaven. This affords many instructions: first, that man hath nothing, nor ability, etc. of himself, but from above: which serveth to humble us, Rom. 14. Secondly, that every excellent thing cometh from Heaven, whether spiritual or temporal, jam. 1.17. This showeth whether to have recourse for a supply of our wants, and to whom to give thanks when we have received any blessings. Thirdly, that God, as he bestoweth all things on men, so he proportioneth them accordingly to every man. This showeth, that we are to observe our own gifts and callings, and herewith to be contented. 2. What his Calling was, the declaration is partly negative, [I am not Christ:] Affirmative; [but I am sent before him.] This showeth the integrity of john, that john would so abase himself, and acknowledge his place, not only before strangers, but also his friends, even such as would have attributed greater matters unto him. That I have said] viz. seven times recorded by the Evangelists. This showeth us, that we must be constant in our integrity. Again, in that these witnesses so often did talk of the pre-eminence of john above Christ, and would not after so many sayings of john be persuaded, we see how dangerous a thing it is to have a wrong conceit fixed in our mind: wherefore we ought to labour to prevent and redress speedily all errors in judgement. I am not the Christ.] Why? because his disciples would have made him the Christ. This learns us not to take to us any Honour or Calling that belongs not unto us, as titles, and the like. But I am sent before him] that is, I am the servant of Christ. This teacheth us, that in no hand we be ashamed of that Calling whereunto God hath called us, howsoever it may seem base in the world. The second point is the comparison between himself and Christ, and thereby showeth how much more excellent Christ is then himself, is twofold: first, in the 29. verse: secondly, in the 30. verse. First, let us see the literal meaning. Bride. Bridegroom.] These terms are used for new married persons, and in the original not only so, but for those that are only contracted. And this rather is meant here, because the time of solemnisation of the marriage between Christ and the Church is not to be holden till the end of the World, in the Kingdom of Heaven. The friend] That is, such a one as the Bridegroom deputeth in his stead to woo the Bride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring her home, to provide for the marriage, etc. Standeth and heareth him, and rejoiceth because of the Bridegroom's voice.] He rejoiceth for the good end of his service, and that the Bridegroom doth in person perform that, which he did for him. 2. The Allegory. The Bride is the Church; the Bridegroom is Christ; the Friend of the Bridegroom is here meant particularly john, who was sent to prepare the Bride for Christ: for this was the end of his Calling. Now he hearing that Christ is come, and himself speaketh to his Bride, and that the people hearken unto him, now doth he rejoice, etc. Now the application is excellent and very fit, to convince that envious and ambitious conceit which possessed the disciples minds, concerning the greatness of john above Christ. I am not (saith john) the Bridegroom, but the Friend sent to prepare, and fit the Bride for him: now how great a sin and offence were it for us, if being sent to woe for the Bridegroom, I should speak for myself, if I should take the honour due to him, upon myself, and so cause the Bride to commit idolatry, and spiritual fornication with another man. Now come we to the instructions arising from the main scope of these verses, which is to show the great difference that is between the Ministers and Christ. We may observe, first, the Comparison: secondly, the Inference. The Comparison showeth, first, the place of Christ, and the place of the Church. The point is; Christ is the only Bridegroom and Husband of the Church, and the Church is the Spouse and Bride only of Christ. Whence it is, that such titles of Head, Husband, Bridegroom, are given to Christ, only in relation to the Church; of Wife, Love, Spouse, to the Church only in relation to Christ: 1. Cor. 11.3. Eph. 5.25. Mat. 9.15. Ephes. 5.23. and in the book of the Canticles, Chap. 4.8. Eph. 5.23. Three especial reasons there are why a man hath the prerogative to be a Bridegroom. 1. The gift and consent of the Parents. 2. The love and choice of the party, that is the Bridegroom. 3. The willing consent and liking of the Bride. 1. joh. 17 6, 9, 11, 23, 25. The Church, is the gift of the Father. 2. Ephes. 5.25. Act. 20.28. Hos. 2.19, 20. The love and choice of Christ, Ephes. 5.26. 3. Cant. 2.16. Ephes. 5.24. The good liking and willing obedience of the Church. This then is the prerogative that is due only to Christ. Use. This commends unto us the great love of Christ in vouchsafing this honour to the Church, to debase himself so far as to be her Bridegroom. Whereas indeed the best in the Church may say as john, Mat. 3.11. I am not worthy to carry his shoes; and as Abigail said, when she should be David's wife. 1 Sam. 25.41. When Hester was taken to be Ahashuerosh his wife, though she were a poor captive, yet was there some cause why the King loved her, viz. because she pleased him, Ester 2.9. but in the Church there is no cause why Christ should cast his love on her, as appears, Ezek. 16.6. 2. How careful ought we to be in pleasing of him, and by love to answer this his love, to carry ourselves reverently, to subject ourselves unto his commandments, to seek his honour, not to carry ourselves rebelliously, presumptuously, and proudly. Again, this is matter not only of instruction, but of trial also, whether we are of the Church, or no. This will appear by our carriage: for if we be proud, contemptuous of our brethren, worldlings, covetous, etc. it shows, that the Spirit of Christ is not in us, whereby we a●e united unto him, and one unto another; if it were, than would the fruits thereof be in us, as love, meekness, etc. 3. For Consolation: first, that so Christ will perform the duties of marriage; what are they? That he will protect and defend, and provide for her: for he is both able, because God; and willing, because he was not constrained to take the Church for his Spouse, Gen. 20.16. Secondly, so Christ is a companion with us in all distresses, Act. 9 though he were in Heaven, yet by virtue of this union he was persecuted: so Mat. 25. penult, Heb. 2.17. Thirdly, the Law of marriage requireth, that there be a communication of all the goods of the Husband with the Wife. Now Christ is rich, and full of grace, and so is the Church, Psal. 45.13. Though the Church start aside sometime, yet doth not God cast her away, jer. 3.11. Ezek. 33.10, 11. Yea, such grace is given the Church, that she shall never fall away finally, Rom. 11.29. joh. 10.28. joh. 13.1. So that this bond is indissoluble, and never to be broken, which is another consolation we receive from hence, that we are the Spouse of Christ. 4. For refutation: So the title given to the Pope of Rome to be Head of the Church, is most dishonourable and derogatory to Christ. He is not so the Friend of Christ, but plain Antichrist, arrogating that honour to him, which is due only to Christ, 2. Cor. 11.2. our Husband. john's disciples would fain have made him Pope too, but he refused it. 2. The comparison showeth the place, and duty of the Ministers of Christ. Doct. Ministers of Christ jesus are friends of the Bridegroom, whom Christ useth to call home, the bride, as jeremy was, cap. 3.1. and Hos. chap. 2.1. Matth. 9.15. children of the Marriage-chamber. The reason why it pleaseth Christ to have these friends, is, first, for the honour of himself; ●s it is the honour of a g●●at man, not to do all by himself. Secondly, for the good of th● Church; that the Church might more familiarly receive the Word by the Ministry of man, which would be astonished, 〈◊〉 she should now hear Christ speaking to her from Heaven in his Majesty and glory. Thirdly, this is a means to try the simple and pure obedience of the Church, that she doth not so much regard the messengers, as the message, because it is her husband's will, and so she will obey it by whomsoever she receives the knowledge of it. Use. This showeth the dignity and excellency of the Ministers Calling. 2. To teach Ministers to be careful in the discharge of their duties, seeing their calling is so weighty. Now let us see what duties belong to the Ministers, as they are the Friends of Christ. They are these: 1. To be Suitors to the Bride, 2. Cor. 5.20. to labour to win many wives for Christ. 2. When people are won and converted, then to keep them from starting back, and following strange flesh: for Ministers are not only planters, but also waterers, and Nurses to bring up, as well as fathers to beget children unto God; and if they continue not to the end, these lose the fruit and recompense of all their former labours. 3. If by the temptations they fall, then to labour to reclaim them, Luk. 15. Christ showeth his affection there by those Parables of the lost sheep, and Prodigal child, as a pattern for all Ministers to be so minded. 4. To have a special care to maintain the honour due to Christ entire unto him, not to part stakes with him, or to woo for themselves, as john would not here, and the Apostles, Acts. 12, 16. 5. To be attentive to the Bridegroom, to hear his will, and to teach it the Church; which duty is here, vers. 29. expressed: and Ezek. 3.17. 1. joh. 1.1. Which serves to condemn ignorant Ministers, and those also that harken to the voice of other, or deliver their own conceits, and such as the Papists, that talk of nothing but the voice of the Church: john saith here, heareth Him, not her, vers. 29. 6. The last is also laid down here, namely, to rejoice where people come unto Christ, that so Christ may speak unto them, and they submit themselves to him. This aught to be the fullness of a Ministers joy when he seeth this fruit and power of his ministry in winning souls to Christ: 1. Th. 2.19. Act. 11.18, 23. Vers. 30. He must increase, but I must decrease. 31. He that cometh from above, is above all: he that is of the earth, is earthly, and speaketh of the earth: he that cometh from heaven is above all: 32. And what he hath seen and heard, that he testifieth, and no man receiveth his testimony. IN the thirtieth verse is noted the second inference, inferred from the former comparison; as if he had said, Now the Bridegroom himself is come, mine office of preparing the Bride is finished; therefore shall I decrease both in the ministerial function: for now the people will stock unto him, and leave me, as also in that credit and present account which they carry of me, because they shall now reverence, admire, and honour Christ. This then that here is spoken of john's decreasing, is not meant as concerning the authority of john's Doctrine, or his faithfulness in his Calling, which can never be diminished, but as long as the World stands, john will be found to have been most faithful in his Office. Now to show that this came not by his own negligence, or by Christ's pride and ambition, but only by the will of God, he puts a must to it [I must increase, etc.] From this humiliation of john we may learn diverse good lessons, as First, this teacheth Ministers that they should not be grieved, though they grow into disgrace, and small account amongst men, if so be that thereby any glory may be got unto Christ. Secondly, that the more men are esteemed, the less account is made of Christ; and chose, the more account is made of Christ, the less will man be esteemed; as is plain by the example of the Corinthians, 1. Cor. 3.4. and by that holy jealousy which the godly Ministers have had, when they perceived much people to flock about them. The use is to teach us, to fix our eyes on Christ and God, and not to dote on man's worthiness, and not so much to have their persons in admiration, as their Callings, and especially that message which they bring from God. Thirdly, that where Christ shineth, lesser lights are obscured: as at the coming of Christ, and preaching of the Gospel, the Types, Ceremonies, and dark shadows of the Law were obscured, 2. Pet. 1.19. for he is the Daystar, and the true Son of righteousness. 1. This teacheth us to be ashamed of our ignorance in these days that the Gospel shineth so bright upon us, and yet we will not walk in the light thereof. 2. That is but a dotage and foolish conceit of some, who collect from hence, that john was borne in that time of the year when the days decrease, and Christ when they increase, and thereupon alter their Almanacs, etc. Vers. 31. He that cometh from above, is above all: he that is of the earth, is earthly, and speaketh of the earth: he that cometh from heaven is above all. THis verse contains a second comparison, to show the excellency of Christ above man. high● That is, he that is come from heaven, from God. And this is spoken in regard of the union of his two Natures: in regard of his divine Nature, he is in heaven, yet not locally, as there included, for he filleth all things. In regard that he took unto him the humane Nature, he is said to come from Heaven. Is aboue a●l● Angels and men. He that is of the earth] That is, a mere man. Is of the earth] That is, he savoureth of the earth, speaketh of earth and carnal things. According to his condition, so is his disposition, his condition earthly, his disposition carnal, as the like, That which is borne of the flesh, is flesh, joh. 3.6. In this comparison is showed, first, what Christ is, first, in regard of his beginning and original. Secondly, in regard of his excellency and preeminency. 2. What man is, first, in respect of this condition and making, [he that is of the earth.] Secondly, of his disposition, inward [is of the earth,] and outward [speaketh of the earth.] First, general instruction that is drawn from the scope of the comparison, is, That Man and Christ are as far different, opposite and contrary as may be, as much as between heaven and earth: 1. Cor. 15.47. joh. 8.23. This john acknowledged, Matth. 3.11. joh. 1.27. and the Centurion, Matth. 8.8. and Peter, Luk. 5.8. The ground of this difference, is the union of the two Natures in Christ, in which respect though the Godhead is said to descend, Ephes. 4.9. yet is he nevertheless God, and the similitude of the Humane nature doth not make him so like man, as the union of the Godhead doth make him unlike. First, this sets forth the great love of Christ to man, who in himself did make a union between two so different Natures for our good, and thereby reconciled heaven and earth. Secondly, against the Papists, who derogate from Christ's honour, in making many Saints not only equal, but superior to Christ, and join their merits and intercession with Christ, giving the Pope more authority than Christ; yea, making every poor Mass-priest above Christ, because they are to sacrifice Christ in the Mass, now the sacrificer is above the sacrifice. The parts of this comparison are, first, the original of Christ, He came from heaven; this is to be understood of the person of Christ, that he had his beginning from heaven, though according to his humane nature he came from earth, being borne of man. Which observe against some ancient heretics, who h●ld, that Christ brought his body with him from heaven: which i● contrary to the History of his Nativity & incarnation, set down by the Evangelists, as also joh. 1.14. Gal. 4 4. 1. Tim. 3.16. and furthermore, it is against a main end of the Incarnation of Christ, which is to sanctify and make holy our nature, our birth, our conception. Therefore though the humane nature be of m●n, yet notwithstanding jesus Christ, God and man considered in his person, is from above, of an heavenly offspring. The use is, first to teach us how well those prerogatives agree v●to Christ, which the Scriptures do attribute unto him, that he is the Head of the Church, the Saviour and Redeemer of mankind, our Mediator and Intercessor, that he will bring us unto eternal life, even because he is from Heaven: and so none either can claim any of these prerogatives. Use 2. That so we ought not esteem of Christ vilely and b●r●ly as the jews did, by looking only upon his poor and mean estate, but we must remember, that he is from heaven. The second part is of Christ's excellency. Above all] Doct. Christ is more excellent than Man or Angels: the former is manifest, the latter is proved plentifully in the first Chapter of the Hebrews. Some will say, What need this doctrine? every one that is but instructed in his Catechism can tell this. True, many know, but acknowledge it not aright by their practice: for if we did, then would we not car●y ourselves so proudly as many do, but we would see our baseness and vileness, in respect of the dignity and excellency of Christ, and so learn to be humbled. Briefly, the use is to teach what high esteem we ought to carry of Christ, how greatly to honour and reverence him. Other uses also may be drawn from hence: for if Christ be above all, then is he able to protect and defend his Church, and to provide all good things for us, etc. The third part is concerning man, what he is first, in his condition. He that is of the earth.] Doct. Man in regard of his beginning is of the earth. This doctrine is well known, and is proved unto us by these Scriptures, Gen. 2.7. Gen. 18.27. job 33.6. Man also when he dies, returns to dust, now it is a sure rule, that every thing is made of that whereinto it is resolved, as ice and snow of water. This instruction briefly ministers unto every one matter of humiliation, to consider our weakness and baseness, which ought to be unto us as the black feet unto Peacocks, to make us pluck down our stately feathers, and high minds. Secondly, in his disposition; first inward. Is of the earth.] That is, he is wholly earthly minded, and carnally affected. This teacheth vn●o us first, that man naturally savoureth of nothing but earthly things, in all the parts both of soul and body. Take an instance in his understanding, and we shall see it naturally carried unto carnal and sensual constructions. Hence the jews did expound the Prophecies of earthly things, dreaming of an earthly Kingdom of Christ, as also the Disciples did. Hence the Capernaites dreamt of a carnal eating of Christ's flesh, joh. 6.52. Hence it was, that when Christ spoke of doing his Father's will, which he accounted his meat and drink, the Disciples interpreted it of earthly food, joh. 4.33. So when Christ spoke to the Woman of Samaria of the water of life, she understood it of the water of Jacob's Well, joh. 4.11. So was Nicodemus his understanding altogether carnal in the matter of Regeneration, though he were a great Doctor. Secondly, this teacheth, whatsoever knowledge and other spiritual grace a man hath, he hath it only from the gift of God, being in himself utterly devoid of all, 1. Corin. 2.14. Roman. 8.5. Secondly, in the outward disposition, which is his speech, and it may also be referred to his actions and carriage. He speaketh of the earth,] First, from the connexion of these two together, the outward with the inward disposition, we learn, that according to a man's inward disposition and affection, so is his speech, usually, though sometimes hypocrites may make a fair colour of words, to hide the privy corruption of their hearts, but usually it is so. See for proof, Matth. 12.34, 35. Matth. 7.18, 20. for as the heart suggesteth, so the tongue uttereth, for this is the heart's interpreter. Use, Is to teach us to judge both of ourselves and others, by our own and their speeches; which if we find to savour of earthly things, that our talk is nothing but of the World, and worldly wealth, we may justly suspect our s●lues, that our hearts be carnal and unregenerate. This shows the vanity of that excuse of many, who will say, Why, whatsoever I say, yet I think no ill, I mean well, Matth. 12.37. A second Doctrine, that man of himself cannot declare and deliver any heavenly Mysteries pertaining to salvation. This point john principally intended, thereby to drive the people from him unto Christ, who only could expound and declare unto them all divine knowledge of the mysteries of the Kingdom of Heaven. And so the Prophets of old, and now all the Ministers have not in themselves the light of knowledge, but are enlightened and inspired by Christ, in whom all the treasures of wisdom are hid, joh. 1.8. Colos. 2.3. First, this is a notable evidence of God's love towards us, who hath given us Christ jesus, the Lion of the Tribe of juda, to open the book of the mysteries of the King of Heaven, and to reveal them unto us, without whom we should otherwise have had no more knowledge than Savages, and wild people have, Reuel. 5.5. Secondly, this is to admonish Ministers that they be not puffed up with pride, and swell against their brethren, because they have more knowledge, but to remember that they are men as well as others, and so though they have many helps to get knowledge, yet it is Christ, who by his Spirit must illuminate their minds, to give them sound understanding in heavenly matters. And secondly that they ought to teach them unto the people as the Oracles of God: 1. Pet. 4.10. Thirdly, this teacheth the people to regard the Ministers, remembering that they deliver the Word of God, and not man, 1. Thes. 2.13. The last clause of this 31. verse is repeated again, but not in vain: for the matter was of great weight, and the prejudicate opinion of the jews was hard to be removed; and so he urgeth it again unto them. Secondly, hereby he maketh way unto his complaint for their unbelief, that though he came from heaven, yet they received not his testimony. Vers. 31.32. He that cometh from above, is above all: he that is of the earth, is earthly, and speaketh of the earth: he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth, and ●o man receiveth his testimony. WHich words contain the complaint of john for the incredulity and unbelief of the jews. In it are two parts; first, the ground and reason of his complaint; secondly, the complaint itself. The reasons or arguments whereby he urges the greatness of their incredulity are two; first, drawn from the excellency of Christ, [He that is come from heaven is above all.] These words, first, in that they are twice repeated, and that for the weightiness of the matter therein contained, teach Ministers that they ought not to think the bare delivery of a truth, and that but once sufficient, but duly to consider the weight of the matter, and so to urge and press it again and again, that hereby as it were by many strokes, they may beat the truth thereof into the hearts of the hearers: Gal. 1.9. Secondly, they serve to aggravate the incredulity of the jews. For who spoke? Was it not Christ from heaven, who is over all? then the greater is their unbelief that would not receive his testimony. The Doctrine hence arising is, The greater the person is that delivereth a truth unto us, the greater is the fault if it be lightly regarded by us. This is proved out of the second of the Hebrews: For the Apostle having proved in the first Chapter, that Christ is more excellent than the Angels, Chap. 2. vers. 2, 3. thereupon infers, that if the Word spoken by Angels was steadfast, and every transgression and disobedience, received a just recompense o● reward, then how can we escape, if we neglect so great salvation, preached to us by jesus Christ. And this in common equity; for if the King do speak unto v●, and we lightly esteem of i●, the fault is greater, then if a mean and base person delivered the same message unto us. And the husbandmen were therefore especially destroyed, because they regarded not the message which the Lord sent unto them by his only Son: Mat. 21.37.38. For this contempt of the message, shows a light esteem of the Person that delivers it. The use is that which the Apostles make, Heb. 12.25. see that ye despise not him that speaketh from above. Where he addeth a reason drawn from a comparison between Moses and Christ, that if they escaped not which despised him that spoke from earth, (1) Moses; much more shall not we escape that despise him that speaketh from heaven (1) Christ. That the former escaped not, appear by the example of Mirian, Numb. 12. of Nadab and Abihu, Leu. 10. of the man that gathered stick, Numb. 14. of Corah and his company, of the Israelites that would needs fight with the Canaanites against Moses express commandment, yea and of all the Israelites, who perished in the wilderness for this cause. Now if these did not escape, how can we? But how shall we hear Christ speak, who is now in heaven? Answ. Christ speaketh unto us by his ministers, to whom he hath first delivered this message; Heb. 2.3, 4. and therefore Christ saith; he that heareth you heareth me. Yea, but we see no such judgements come upon those that contemn the Gospel. Answ. It is then because we do a right observe the judgement of God: for is not the punishment of the jews for contemning Christ and his Gospel, namely their utter desolation and dispersion, far greater than any of their Captivities under the times of the Law. Do we not see all those famous Churches of Greece for their light esteem of the Gospel, utterly destroyed, & now in slavery to the Turk, and is not Rome now a servant of Antichrist; a greater plague then to be made the slave of the Turk; 2. Thess. 2.9, 10, 11. And if there be no corporal plague, then doth God send spiritual punishments, giving men up to hardness of heart, and reserving them to eternal condemnation: 2. Thes. 1.7, 8, 9 Act. 28.26, 27. which plague of hardness of heart is so much the more fearful and grievous by much less sensible it is. The second argument is drawn from the infallible and certain truth of the Gospel that Christ hath delivered, vers. 32. [what he hath heard and seen.] which words, first, show the certain truth of his doctrine for hearing and seeing are senses of learning, and such proofs are most sure. Secondly, it sets forth his manner of delivering: for he spoke it not by relation and inspiration, as the Prophets: but he saw, and heard it in heaven, in the bosom of his Father, at the Counsel-table, as it were of the Trinity. The Doctrine hence arising is, That the Gospel delivered by Christ, is a most sure and certain truth. See joh. 1.1.3.2. Pet. 1.16. Luk. 1.2. and therefore Saint jam. cap. 1.18. fitly calleth it, the Word of Truth, both in regard of the Author, and of the manner of delivery, and also of the effect it worketh in the heart of the receivers. Use. 1. This serves to aggravate the incredulity both of the jews, & also of us who notwithstanding these clear evidences, cannot yet be persuaded of the truth thereof. We will believe a man that saith, he both heard and saw the thing he reporteth; yet the Gospel first preached by Christ, in whom there is nothing, but it makes him worthy to believed, after confirmed by the Apostles, who were eye-witnesses, and eare-witnesses of all that was done, cannot we be drawn to believe: joh. 7.48. 2. This serves to strengthen our faith in the doctrine of the Gospel delivered unto the world; that we begin not to doubt, and stagger about the truth thereof, but to stand constantly for the defence and upholding of the same, and even, if need be, to seal up the truth of it with our own blood. 3. Christ's faithfulness in delivering that only which he saw and heard; aught to teach ministers to take heed, that they deliver nothing but what is sure and certain; which they have received from Christ, and is grounded upon the Word; otherwise they are liable to the Apostles reprehension: 1. Timo. 1.7. 4. This confutes our adversaries, who deliver many points of doctrine, as necessary to salvation, which they never saw nor hear, whereof they have no ground; as of Purgatory, Limbus, Transubstantiation, etc. Finally, if we will be certainly resolved in points concerning our salvation, we must not rely upon the sayings, testimonies, and opinions of men, but upon the undoubted truth of God's Word. Now come we to the complaint itself. The fault he complaineth of, was, that no man received his testimony. Though Christ spoke from Heaven, though his person was most excellent, and the truth of his doctrine most certain, yet no man did believe it, that is, very few, and in comparison of those other that believed not as nothing. From which inference we may observe this instruction, that no evidence will satisfy incredulous and obstinate persons: so the jews were persuaded, the Prophets, and namely, jeremiah, were inspired of God, jer 42.2. yet when he had delivered his message from God to them, they would not believe him, but gave him the lie, and said, that Baruch did provoke him against the people: jer. 43.2, 3. So Pharaoh, and the Egyptians would not be persuaded, even for their own good. The jews, Act. 4.16. could not deny the truth of those things the Apostles had done, yet would they not believe. So the pharisees against their own conscience said unto Christ, that he cast out devils by the Prince; and though they knew he did it by his Divinity, yet would they not be persuaded; Mat. 12.24. Thus infidelity closeth up the eyes of a man's reason, so that, be the proofs and evidences never so plain, yet he cannot be persuaded in his heart. Use. Not to think any thing the worse of the truth, though men believe it not: for few there are that will believe, Esay 53.1. Rom. 10.16. but the truth of the Gospel depends not upon man, but upon God, Rom. 3.4. Wherefore we ought not, as many do, to stagger and doubt of the truth, because Papists and others after so much writing and disputing, and so plain evidence on our sides, will not yet believe, but still write, and even die in defence of their errors. For what if an Heretic be burnt at a stake, shall we think ever the better of his heresy, or on the worse of God's truth? God forbid. Let us rather look upon the Word of God, and so ground ourselves thereon, and consider withal what a man is, if God give him over to the devil, to incredulity, obstinacy, and hardness of heart. Received] They heard the Word preached, and the truth of it proved unto them oftentimes by Christ, yet they remained incredulous and obstinate. Which first, as it serves to aggravate their hardness of heart and unbelief. Secondly, so it yields unto us this observation. That incredulity and obstinacy against plain evidence of truth, is not only proper to the profane and infidels, but to many of them also that use to hear the Word preached, to frequent Sermons, etc. as the jews did, Ezek. 33.31, 32. Vers. 33. He that hath received his testimony, hath set to his seal, that God is true. 34. For he whom God hath sent, speaketh the words of God: For God giveth not the Spirit by measure unto him. 35. The Father loveth the Son, and hath given all things into his hand. 36. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life, but the wrath of God abideth on him. THese verses contain a declaration of Faith, which is se● down, first, by the nature and object of it, [He that hath received his testimony.] Secondly, by the excellency of which is laid down by the effect, [hath set to his seal that God is true.] Which is confirmed by a reason in the next words, [For he whom God hath sent speaketh the Words of God:] and this strengthened with another reason [For God giveth not the Spirit by measure unto him.] The 35. verse lays down, first, the ground of this latter reason, why God gives him the Spirit without measure, [The Father loveth the Son.] Secondly, a fruit of this love, [and hath given all things into his hand.] Thirdly, Faith is declared by the benefit that comes by it, namely, life everlasting, which is further amplified by the contrary of unbelief what hurt follows upon, viz. the wrath of God: vers. 36. He that receiveth his testimony] Here Faith is described by the nature and object of it, which is the testimony of Christ, that is, the Gospel, whereof Christ is the Author. The point of doctrine hence arising is, that true faith is only grounded upon the Word of God, as joh. 17.8. That faith which relies upon man's word and authority, brings no honour to God, nor comfort to our own consciences. Hath set to his seal that God is true.] Here is the excellency of faith showed by the effect. That faith ratifieth and confirmeth the truth of God; as Abraham's faith is said to glorify God, Rom. 4.20. whereas unbelief makes God a liar, 1. joh. 5.10. But how can faith seal up the truth of God, or infidelity impeach it? Indeed the truth of God doth not depend upon man, but upon the immutability of God's will; yet Faith is said to ratify and confirm it, first, in regard of the manifestation of the truth of God to others: as among men, he that believeth another, doth manifest to the world, that accounts him a true and trusty man. Secondly, because it assures and ascertaines unto our own hearts and consciences the truth of God. Thirdly, in regard of God's acceptation. Infidelity doth impeach the truth of God; not that indeed an unbelieving man can make God a liar, but because he doth his uttermost endeavour as much as in him lieth, to make him a liar, by denying and doubting of his truth. This affords many instructions: first, that of all other graces, Faith is the most necessary for a man's own self, because by it we apply the promises of God, and the merits of Christ unto our consciences. Secondly, that likewise none is more excellent, because it confirms the precious truth of God. Thirdly, that this is the most acceptable grace, because it sanctifies all other; without it, it is impossible to please God. Fourthly, this shows the great respect that God hath to man, that he doth accept a testimony from him. Fifthly, again, that faith doth on our part to God, that which the Spirit doth on God's part to us; this assures us of God's truth, that seals up the truth of God, as Christ by his Spirit is knit and united to us, we by faith to him. Vers. 34. For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him. FOr he whom God hath sent, speaketh the words of God.] Here is laid down a reason, of that which was spoken of the excellency of faith in sealing up the truth of God, drawn from the office of Christ. The reason stands thus: He that receiveth his testimony whom God hath sent, and who speaketh the words of God, he sealeth that God is true: but he that receiveth Christ's testimony, receiveth his testimony, that is, sent from God, and that speaketh the words of God. Therefore he that receiveth the testimony of Christ sealeth that God is true. Or more briefly thus: Christ's testimony are the words of God; therefore he that receiveth Christ's testimony, sealeth that God is true. This 34. verse then containeth two parts: First, the Office of Christ, with the condition, or effect of it. Secondly, the gifts of Christ, and the quantity of them: The Office is set down in these words [He whom God hath sent.] Which phrase of sending, is generally applied to all the Messengers and Ministers of God from time to time, both before and after Christ, 2. Chron. 24.19. joh. 1.6. joh. 13.20. And it notes three things: First, the kind and quality of their Office, that they are Ministers and Messengers. Secondly, the warrant of their calling; God sends them. Thirdly, that they are deputed, and set apart to that calling. But particularly, it is here understood of Christ, and in the general, it setteth forth thus much, That Christ took not unto him this Calling and Office of himself, but God did appoint him, as the Apostle proves, Heb. 5.4, 5, 6. More particularly it showeth, that Christ was sent from heaven, even from the bosom of his Father, to take flesh upon him to declare unto us the secret counsel of God, and to work our redemption, as Gal. 4.4. joh. 10.36. But it will be objected, 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 inconvenience 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 inferior to another? We answer, First, that there may be a sending among equals. Secondly, more particularly and properly we say, that Christ, first, in regard of the humane nature which he took into the unity of person with the D●ity. Secondly, in regard of the Office of his mediatorship, is inferior to the Father: joh. 14.28. Phil. 2.7. Doct. Christ was deputed of God to be his Messenger, and his Minister; a phrase much used in Scripture; as Esay 61.1. proved to be spoken of Christ by Luk. 4.18. Zach. 2.9, 11. 1. joh. 4.10. and Malac. 3.1. Christ is expressly called, the Messenger of the Covenant; and Rom. 15.8. a Minister. For first, none but Christ was fit to do this, who only knew all the secret counsels of God; joh. 1.18. Secondly, none was able to perform the work, but he that was both God and man. For use of this point; first, this manifesteth God's love unto us, that when we had no means to come to the knowledge of his will, and to life eternal, he sent his only Son to bring us unto both, as in the 16. verse of this Chapter. Secondly, this showeth that great respect that he beareth to mankind, in sending so great and honourable an Ambassador unto him. As among men, what greater honour than for a King to send his son in embassage to a poor man. Thirdly, it setteth forth unto us that great love and respect that Christ jesus bore towards us, in that he disdained not to take upon him this office to be made a Messenger of God for our good, which we are well to note, that hereby we may learn to prize God's love according to the worth of it, and so to love him again. Fourthly, this is matter of comfort unto us, that those things which Christ performeth, are acceptable to God, because God himself appointed him to this work. Fifthly and lastly, it is exemplary for our imitation, that if we will have comfort in the things we take in hand, we must look, first, that the calling be warranted of God. Secondly, that ourselves 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 us, if we find ourselves moved thereunto by the Spirit of God, and enabled with gifts to discharge it. This makes against Masspriests, and unsufficient Ministers, jer. 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 careful to declare the Mind, Will, and Word of his Father; as himself witnesseth, joh. 7.16. joh. 14.24. joh. 17.6, 8. and Heb. 3.2. Christ is faithful, as Moses was: for this is a main end why his Office was laid upon him: joh. 6.38. Use is, first, it is a further motive to press the point and matter in hand, that we should be attentive unto the Word, because Christ brought it from heaven. So that if either the Author of it, namely, God; or the messenger, that is, Christ can move us, it serves to enforce that exhortation which the Apostle hath, Heb. 2.1. that we do not let ship this Word. Secondly, it teacheth Ministers to have a care that they be like unto Christ, to justify that they are sent of God, by speaking nothing but God's Word. Which first is God's commandment, Ezek. 3.10. Ezek. 33.7. Mat. ult. ult. jerem. 23.21. Secondly, the example of the Saints shows it; so did the Prophets always speak in the Name of the Lord. And the Apostle, 1. Cor. 11.23. Thirdly, this will gain reverence and attention unto their Ministry, 1. Thes. 2.13. Fourthly, herein lieth a main difference between faithful and unfaithful Ministers. Now from the force of this reason ariseth this Doctrine, that to receive their testimony that are sent of God, and that speak the words of God, is to seal the truth of God. Which as it is understood here of Christ, so is it true of all other Ministers upon that ground: Luk. 10.16. joh. 13.20. See Exod. 14. ult. 2. Chron. 20.20. Act. 13.48. The reason hereof is drawn from their Office, because they are sent of God, and are Ambassadors of Christ standing in his stead: 2. Cor. 5.20. Use. This aught to breed reverence in men's hearts to the Ministry, because they have not to do herein only with men, but with God, who is honoured when the Ministry is honoured, despised, and contemned, when it is rejected: 1. Sam. 8.7. Ezek. 20.8. Secondly, it serves to uphold Ministers against the despite of those, who contemn their Ministry, because of their infirmities and weaknesses: but man ought to consider not the person, but the office. AN EXPOSITION UPON THE FIRST OF MARK. Mark. 1.25. And jesus 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 Devil; of which History were four 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 down the Devil's striving against it: secondly, how Christ resisted him. Fourthly, the effects of this Miracle: vers. 26, 27. And jesus rebuked him] Christ hath absolute authority over Devils, not only as God, but as Mediator: which is for our comfort; for as Mediator he came to dissolve the works of the Devil. Saying.] The charge of Christ is twofold; first, Hold thy peace, or be muffled, as 1. Tim. 5.18. But why would not Christ receive the testimony of the Devil. Because: First, the ground of this confession was not good; it was not love, but a slavish fear that made him, as a slave ready to be beaten, give 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 uttered by him. Fourthly, in regard of his person, he was not fit to give testimony of Christ; and if he had received it, it might have confirmed that slanderous opinion of the pharisees of compacting with him. Secondly, Come out of him. Christ needs nothing to overcome the Devil but only his bare Word: So Matth. 4. though he suffered the Devil to do much, yet at his Word away he hies. Which shows the difference between Christ's casting out of Devils, and others: He, by his own command; they in his name: he by his Word, they by Prayer and Fasting. Further, in regard of the party, note the goodness of Christ towards mankind, which as particularly he showed to this man here, so will he to every one of us, in delivering us from the slavery of the Devil. Vers. 26. And the unclean spirit tore him, and cried with a loud voice, and came out of him. L●ke addeth, He threw him in the midst, Chap. 4.35. and hurt him nothing at all. The Devil's obedience to the charge of Christ, observe herein, first, the manner. secondly, the thing itself: thirdly, the issue. 1. The manner, first, He threw him in the midst. This shows his rage and fury. Secondly, he tore him; that is, there were so sore and grievous convulsions in his body, as if one limb had been pulled from another. Thirdly, he cried out with a loud voice for horror and fear of Christ. What now should be the reason of all this violence? even because he was now to abandon his hold. Hence mark this point, The last conflict with Satan is commonly the sorest and greatest. This is to be observed in all other demoniacs. Memorable is that of Christ, joh. 14.30. when the Devil was now at the point to be fully overthrown. First, the ground is, because he still seeketh to devour, and man is his prey, and so like a Lion he roareth when the prey is plucked out of his mouth. So Pharaoh vexed the Israelites more when they were going away then before; which is to be noted to comfort and uphold us. And secondly, in regard of others, to order our judgements concerning them, if we see them in any extraordinary conflict, seeing happily this may be the last. In the first of those circumstances, observe how far the devil may prevail with man, if God permit him, that is, to torment his body, etc. as appears in job. In the third, mark how terrible Christ is unto the Devil. Secondly, his obedience itself is noted, in that He came out: note, first, that the Devil cannot resist Christ, because no proportion between the infinite power of the Creator, and that finite of the creature. Which shows, that the power and authority which Christ hath, is not titular, but effectual; in that he hath authority to command, so he hath power to see his commands executed. Which teacheth us to resort and trust to him. Vers. 27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What word is this? Luk. 4.36. What new doctrine is this? For with authority commanded he the unclean spirits, and they obey him. 28. And immediately his fame spread abroad throughout all the Regions round about Galilee. IN these words are contained the effects of this miracle. First, the astonishment of those that were present. Secondly, the use they made of it, note here, first, how they enquired and communed of it one to another. Secondly, their particular questions. Thirdly, the reason of it. 1. Their enquiring after this matter is first noted in way of reproof, to tax their ignorance and negligence, that they were not acquainted with the Scriptures and Prophecies concerning Christ, that it should be he that should confound the power of Satan, nor had attended unto the preaching of john, nor unto Christ's former Sermons, wherein he had declared himself to be the Messias. Where we may see what follows upon neglect of the ministry of the Word, that men are ever learning, yet come not to knowledge. Nevertheless, in that they do inquire, is commendable in them, and set forth for our imitation, and without it we shall never make profit of the Word. 2. By their particular questions, we may see the fruit of due attention. First, they inquire into the nature of the Miracle, [What thing is this] for when once by diligent attention the mind hath received a deep impression, it is never satisfied, till it hath gotten the full knowledge of the thing. Secondly, they come to consider of the principal circumstance of the miracle, viz. the mean of performance, [What word is this?] Lastly, they go further, and apply the miracle to the right end of it, viz. the confirmation of a Doctrine, which for the high account and estimation they had of it, they called New; not in disdain to diminish the authority of it. A thing is said to be new, when it is done in another manner than it hath usually been. 3. The reason was; For with, etc. The Fame and report of Christ, (which is another effect of this Miracle.) First, spread abroad, namely, by the good providence of God, that Christ and his doctrine might be the better entertained wheresoever he became. Wherein God's goodness to the Church appears, that thereby many came to reap profit by that which was done amongst a few. Wherefore our duty is to publish the works of God: which also was commanded by Christ to many whom he cured. For first, this is a special means to amplify the glory of God. Secondly, to increase and edify the Church. Thirdly, to hinder other idle and vain rumours, when our care is to speak of the works of God. 2. In the intent, it spread abroad throughout all the Country; teaching us, that it is not sufficient for us to make known to our familiars and next neighbours, the great works of God, but also to strangers as occasion serves: avoiding partiality, and hindering the knowledge of God's works, by staying the fame thereof. Vers. 29. And forthwith when they were come out of the Synagogue, they entered into the house of Simon and Andrew with james and john. 30. But Simons wives mother lay sick of a Fever, and anon they told him of her. 31. And he came and took her by the hand, and lift her up, and immediately the Fever left her, and she ministered unto them. THis is the tenth History of the first year of Christ's public ministry, and the fifth miracle, following immediately after the former history and miracle of the dispossessing of the Devil, as is clear by Mark, Forthwith, vers. 29. and Luk. 4.38. he arose out of the Synagogue, and entered into Simons house, etc. Mat. 8.14, 15. places it otherwise: but first two are to be preferred before one. Secondly, Matthew of all other is least careful to observe the order of times in setting down his stories, regarding rather the likeness of the matter, and the place where they were; as laying down a great many Parables together in one place, in another a great many miracles, etc. Thirdly, Matthew there useth an indefinite proposition, which implies no immediate consequence of that, that follows on that which goes before. And generally, we must have an eye to Luke for our order, and next to him to Mark. The Evangelists that record this History are three, Matth. 8.14, 15. Mark. 1.29. Luk. 4.35. Let us compare the differences of them in handling of this story, which are either in addition of circumstances, or variety of phrases. Matthew is the concisest of the rest, touching only the substance of the story. Therefore by the way note, that i● is an error to say, that Mark is an epitome of Matthew, as first may appear by this: secondly, because he observes another order: thirdly, and also hath more Histories than the other. Matthew and Mark add, this woman was laid on her bed. Secondly, that Christ touched her. Mark adds, that he lift her up. Thirdly, Matthew hath, that being healed, she arose. Mark and Luke first add the transition, which Matth●w hath not; and forthwith when they were come out of the Synagogue, etc. Secondly, that those that were present, made the woman's case known unto Christ. Mark he is most large, and adds, first, that Christ made no delay, Forthwith: secondly, the house of Simon and Andrew. Lastly, Luke adds; first, that the Fever was great. Secondly, that Christ stood over her, and rebuked the Fever. Thirdly, that immediately she arose. In variety of phrases, as Peter, and Simon, sick of a Fever, and taken with a Fever, etc. The sum of this History is a miraculous curing of Simons wife's mother. The parts of it are these: first, the Time. Secondly, the place. Thirdly, the Parties present before whom▪ Fourthly, the party cured. Fiftly, the manner of curing. Sixthly, the manifestation of this to be a Miracle. Seventhly, the event of it. The time was, as soon as he came forth of the Synagogue, and it hath a double relation, either to the former Miracle, or to the assembly and meeting of God's people, vers. 22. in regard of which relation we may note, first, that Christ counted it a proper work of the Sabbath, to do a work of mercy. Secondly, that Christ contented not himself to have performed the public worship of God on the Sabbath, but as occasion was offered, did also other good works. Which is for our use, that among other duties of the Sabbath, to have a special regard to the works of mercy, it being a good means to fill our hearts with godly meditations, and our mouths with holy conference. Secondly, that we content not ourselves with the public service of God only, but be careful to spend the rest of the Sabbath after the assemblies. The place where it was wrought, was, first, a private house. Here observe, that Christ was ready to manifest the gift which God had bestowed upon him in doing good, not only openly before many, but in private houses also before a few; as joh. 2.1. at a private marriage of a poor couple he wrought his first miracle: and Matth. 9.23. because it was not a popular applause that he sought for, but doing of good to the Church, and for it he was as ready in one place as another. Howbeit, most of his miracles were public, because hereby, first, God was most glorified: secondly, more did reap benefit: thirdly, his Ministry more credited. The use is for us to do the like in doing good to all, in all places indifferently, as occasion shall serve. For to do nothing but what many may take notice of, savoureth of arrogancy and desire of glory, rather than zeal of God's glory, and good of their brother. Secondly, It was the house of Simon and Andrew; where a question may be moved, how it is said to be the house of Simon and Andrews both? Answ. It was either because both had right to it, or because both of them dwelled together. To that, joh. 1.44. I answer, That their breeding might be at Bethsaida; and yet because of their Trade of fishing, they might have a house at Capernaum. Secondly, Peter might dwell there because of his wife. Thirdly, because Christ did dwell there to entertain him. To that Luk. 5.11. I answer, they forsook all, that is, all that might hinder them in following of Christ, as their calling. Secondly, the use of all, but not the possession. Now this shows the brotherly agreement between these two brothers; a thing highly commended in Scripture; as Psal. 133.1, 2, 3. Secondly, though they suffered nothing to hinder them in following of Christ, yet they did not fond cast away that they had. Matthew made Christ a Feast in his own house after he had forsook all: Luk. 5.28, 29. For riches are God's blessings, and have a good use, wherein they are to be employed, if they cross not greater matters. Secondly, we are Gods Stewards, and no Steward may cast away his Master's goods. This confutes the Anabaptists, and some ancient Philosophers, which cast their money in the Sea. The company present were the four Disciples, vers. 29. who were companions together, Luk. 5.7. Here note, first, the care of Christ to train them up, because he meant to make them Apostles; and so he made them eye-witnesses of his Miracles and Doctrine, for the further strengthening of their Faith, that they might have the greater evidence to preach Christ unto others. This aught to be the practice of Tutors. This did Paul with Timothy. Secondly, their care and diligence to do him service in attending on him, who was their Master. Thirdly, the Disciples desire to profit by Christ. The party cured, was Simons wives mother. Where we may note, that Christ thought it not an unfit thing to take a married man for his Disciple. But some object against this, and say, that by a wise, 1. Cor. 9.5. is meant another woman? which is both slanderous and ridiculous. See Heb. 13.4. in all, marriage is honourable, and in Ministers: 1. Tim. 3.5. 1. Tim. 4.3: Secondly, in that Peter had a careful respect of his wife's mother, we learn, that husbands and wives should have a pious respect of the parents each of other, as appears in Ruth to Naomi, and Moses to jethro. The reason of it, is the Law of marriage, Gen. 2. by which bond they are to extend their affection to the parents of one another. Secondly, this is a great means to breed love and kindness between themselves, when the one seeth how much the other respecteth his friends. Secondly, her disease wherewith she was afflicted, was, first, a hot burning Fever: secondly, a great Fever: thirdly, she was so sick of it, ●hat she was fain to lie down: fourthly, she was healed of it. All which circumstances do amplify the disease, showing it to be grievous and dangerous. Whence learn we, That there is no disease so dangerous, but Christ can cure it; because the absoluteness of his power is such, that with him there is no respect of greatness or smallness. Teaching us hereby to trust perfectly unto him in all our distresses, it being he alone that can give to others wisdom to prescribe, and to the means power to effect our health and welfare. The manner of curing. Here note the occasion; Mat. 8.14. saith, Christ saw her. Mark, that they told him of her. Luke, that they entreated him for her. First, than the sight of our miseries moves Christ to succour us; as Mark. 6.34. joh. 5.6. because the eyes of Christ are eyes of pity, like to those of the Samaritan: Luk. 10. Which serves to minister comfort to us in all miseries. See Ezek. 16.3, 4, 5, etc. And albeit that Christ doth always see our miseries, yet must we put him in mind of them, that he may see how we are affected with them ourselves. 2. In that they told him, and entreated him for her: this shows, first, their faith in Christ: secondly, their love and pity to her. Teaching us in like cases to give an evidence of our faith and brotherly love, by commending the cases of our brethren to Christ. For as he is best able to help in all distresses, so first, it is an honour done unto him: secondly, it is a means to obtain help for them: thirdly, it is a sacrifice acceptable to God, and we are accepted as worshippers of him. The means of curing, respect partly the gesture, partly, the speech of Christ. The gesture: He came unto her, touched her, and lift her up: all to show, that this cure came of him. Christ was able to do it without these means, but he did it to give a greater evidence. And false is that collection of the Ubiquitaries upon Mark. 5.31. that in the flesh of Christ was a virtue to heal, because the divine qualities were transfused in the flesh. Doct. Where Christ will, any means are powerful as clay to 〈◊〉 blindness, joh. 9.6. Moses Rod to fetch water out of a Rock, Numb. 20.9. Act. 19.12. for Christ is the Fountain of all power and efficacy. The use for us i●, that we be careful and conscionable to use all means warranted in the Word of God, how simple soever they may seem to us, not opposing our conceits against this power and wisdom of God: as Naaman did, and both jews and Gentiles in speaking against the Gospel, the means of salvation. Secondly, his speech; Luke saith, he rebuked the Fever. Christ hath an absolute command not only over reasonable and living creatures, but also over things insensible. Vers. 32. And at Even when the Sun did set, or, [when the Sun was down] they brought to him all that were diseased, and them that were possessed with Devils. 33 And the whole City was gathered together at the door. 34 And he healed many that were sick of diverse diseases, and cast out many Devils, and suffered not the Devils to say, that they knew him. THese words contains a general History of Christ his miraculous curing of sundry persons, diversely afflicted. It is in number the eleventh History of the first year: recorded by three Evangelists; Mark here; Luk. 4.40, 41. and Matth. 8.16, 17. The differences between them are partly in addition. 1. Matthew adds, first, the means whereby these cures were wrought, his Word, vers. 16. Secondly, a Prophecy that went before of Christ was now fulfilled, vers. 17. 2. Mark adds the whole 33. verse. 3. Luke, who is the most copious, adds, first, a second means of cure, laying on of his hands, vers. 40. Secondly, that the Devils came out crying. Thirdly, Christ's indignation against them, rebuked them. Fourthly, he adds this clause, the Christ. Partly in variety of phrases, as Matthew; When Even was come. Mark and Luke; When the Sun was down, or, Even now a setting. Mark, they brought. Luke, they all brought. Matthew hath, possessed with Devils. Luke, diseased. Mark hath both. Matthew, Mark, that Ch●ist cast out. Luke, that the Devils came out; being in effect all one. The several branches of this History are, first, the Time: secondly, the Occasion: thirdly, the Parties cured: fourthly, the Witnesses present: fifthly, the Manner of working this miracle: sixthly, the Manifestation thereof: seventhly, the Effect: eightly, the End, viz. the accomplishment of the Prophecy. The Time; When Evening was come, viz. the Even of the same day whereupon Christ had done so much before, as the inference shows plainly. Doct. Christ is ever ready to do one good after another, as occasion is offered. A thing often noted in him; as after the long Sermon, Matth. 5.6, 7. in the eight Chapter are set down more works which he did presently after; because he accounted of this life as of a time of work, joh. 9.4. and so he did improve this time. Which teacheth us to learn the like diligence upon the same ground of the shortness of life, labouring here, looking for our rest hereafter, Heb. 4.8. Secondly, It is said, the Sun was down, and Evening was come. Now this seems a time of rest, and unseasonable for such business. Doct. No time was unseasonable to Christ to do good, he confers with Nicodemus in the night: joh. 3. with the woman of Samaria, weary and hungry; joh. 4. The reason, because Christ did esteem the doing of Gods will above his meat, drink, and rest, joh. 4.34. and so must we doing good works both in, and out of season, 2. Tim. 4.2. and it is a reproof for those that will do good, but it shall be only at seasonable and fit times. Thirdly, Luke saith, [the Sun was setting.] Mark, [When the Sun was set.] Here seemeth to be some contradiction. Answ. The Sun was scarce down, and yet it was even now down, when as they brought their sick unto him; so that the Son was but newly set. The reason why they brought not their sick, till the Sun was down, was, because the jews did hold the works of mercy unlawful to be done on the Sabbath day, as Mat. 12.2, 10. Luk. 13.14. & 14.2. joh. 5.9, 10. joh. 9.16. therefore in regard hereof they bring them not till the Evening, their Sabbath then ending, as they thought. Where note we, that superstition makes men neglect their own good, and the good of their friends. Christ might have been gone away to some other place, or have taken himself to his rest, and would not cure them, and other casualties might have come between. For superstition blindeth the judgement, that it cannot discern between things convenient and unconuenient, but wholly doteth on the thing conceited. We shall avoid so dangerous a thing, if we attend to the Word, and look that those things which we maintain, be grounded upon the Word of God: Heb. 13.9. The Occasion that moved Christ to work these Miracles was, because there were brought unto him fit objects to work upon. Hence we learn, that the charitable works of other in bringing their sick to Christ, gave him occasion to heal them. Reason was, first, to show the goodness of his nature, not only when the persons themselves sue unto him, but also when others entreat for them. Secondly, to show how he approves the good mind of others herein, as also their Faith. More particular circumstances to be noted, are, first, the generality; all brought their sick. Doct. All of all sorts are ready to seek remedies for the cure of bodily diseases: A Ruler, joh. 4.46. a Beggar: Mark. 14.46. a Canaanitish woman, Matth. 15.22. because these outward diseases are sensible. This will be a witness against us all, that are so careless in seeking redress for our spiritual maladies. Secondly, the manner of bringing. Luke saith, they led them by the hand. Mark, that they brought them. Noting hereby, that such was their care for their friends, that they thought it not enough to tell them of a remedy, but they brought them to the place where it was to be had: so Mark. 6.56. The cause of it was the greatness of their Faith in Christ to cure all diseases, and of their lou● to their brethren. Use is for our imitation, not only in the temporal good of our friends, but in the spiritual health of their souls, by bringing them to the means of salvation; such especially as are under our authority. The Parties cured. Note here Two points. First, the generality of them Matthew and Mark, say all; Luke, every one: and that this all, were not a few; Mark saith, that he cured many. 2. The kinds of maladies noted to have been; First, in general, diverse diseases, some dangerous, some deadly, some infectious, etc. Secondly, in particular, possessions of Devils. Doct. First, that Christ in doing good, shows himself to be no respecter of persons: all that came were healed▪ none lost their labour; Act. 10.34. joh. 6.37. For the ground of Christ's actions is in himself, and his own goodness, not in any thing whatsoever in man. Use. For comfort and encouragement for all, in all distresses, to have recourse unto Christ. Secondly, for imitation that in doing of good, we respect not the person, but the occasion that God offereth. This ought Magistrates, Ministers, Physicians, Councillors, etc. to do; jam. 2.1. Thirdly, for reproof of those that respect Greatness, Friends, Money, etc. Doct. Secondly, Christ was not weary of well doing. He healed a multitude; teaching us not to be discouraged in coming to Christ, because we see many go; but to consider that his power and ability is not stinted, but infinite as himself, like a never dried Fountain. Among the diseases that Christ healed, there were no doubt, some loathsome, and some infectious: hear observe. First, Christ loathed none of them, being full of pity, and the more grievous the disease, the more pitiful. Which gives us comfort and confidence to go unto him, though never so loathsome and contemptible in our own eyes; yea, the rather because of i●; and further teacheth us to be of a like mind towards others. Secondly, that Christ was not capable of infection, which as it is gathered here in general, so it expressly Matth. 8.3. proved, by curing the Leper. For Christ was not infected with our personal diseases, being from the corruption of our nature. Lastly, that Christ was able to cure all, it shows him to be a sufficient and perfect Saviour, both willing and powerful to do us good. The application which the Prophet makes, in Matthew. 8.17. proves this. The witnesses present, were the whole City, that is, many of the people of the City. Per Metonim. Subiecti. And Synecdoc. Totius proparte. Such phrases in Scripture are usual. Neither are we to search too curiously, nor condemn a man of untruth presently, if he use such a phrase. That so many assembled, it shows rather the good providence of God, than any goodness in them, being by him brought to pass for his Glory, and the good of the Church, and the clearing of the innocency of Christ his Son, and his plain dealing; seeing the pharisees and others counted him an impostor. But what profit these Capernaites made of these miracles may appear; Mat. 11.23. joh. 6. The means which Christ used were: 1. His Word, Christ hath an absolute command over the Devil. So we are to trust in Christ, if we fear the Devil. And this we must do when we see no outward means. For Christ can work by his own Word, without any means. 2. His laying on of his hands: not that this was any Physical means, but to show that the cure came from him. The manifestation of these miracles to be true miracles, is set forth by diverse branches. 1. From the generality, no disease so deadly, but Christ cured it, no spirit so strong, but Christ dispossessed him. 2. From the ti●●. It was done so shortly and suddenly. So miraculously. For time is required to things done by course of Nature. 3. The cure wrought so perfectly. 4. That these things were done without any natural means. 5. That the Devils came out crying, that is, unwillingly, and flatteringly. 6. That Christ did not seek to colour any thing, but did it in view of all. Wherefore Christ being thus able to do miracles, he is to be trusted unto, above means. The Effects are two: First, in regard of the Devil. And Secondly, in regard of Christ. Of the Devils, that First, they came out; Secondly, they cried; Thirdly, they confessed Christ the Son of God. The First, sheweth their enforced obedience; The Second, that they stand in dread and awe of Christ; The Third, they had knowledge of Christ, though not by themselves, but by the Church; hearing the Prophet's point at him. So that even the Devils many times do profit more by the Word, than men of Christ. First, that he rebuked the Devil; showing his dislike of him, and indignation against him. Mark 2.1. And again, he entered into Capernaum after some days, and it was noised that he was in the house. 2. And strait way many were gathered together, in so much as there was no room to receive them; no, not so much as about the door, and he preached the Word unto them. 3. And they come unto him, bringing one sick of the Palsy, which was borne of four: 4 And when they could not come nigh him for press, they uncovered the roof where he was; and when they had broken it up, they let down the bed, whereon the sick of the Palsy lay. 5. When jesus saw their Faith, he said unto the sick of the Palsy, Son, thy sins be forgiven thee. THese words and the rest unto the 13. verse, contain the 15. History of the first year of Christ's public Ministry, from the first Passeover, joh. 2.13. The First, was the purging of the Temple; joh. 2.14. 2. His conference with Nicodemus; joh. 3.1. 3. The execution of his Ministry in judea. With john's testimony of him; joh. 3.22. 4. A buy History of john's Imprisonment; Luke 3.19. 5. His conference, with the woman of Samaria; joh. 4.1. 6. jesus having left judea, and passed through Samaria; comes into Galilee, where he heals the Ruler's Son, joh. 4.43. 7. From Galilee he goes unto Nazereth; his entertainment there amongst his countrymen; Luke 4.16. 8. Leaving Nazareth, he cometh to Capernaum: with his preaching there; Mat. 4.12. Luke 4.31. 9 The calling of his Disciples. 10. The dispossessing of a Devil; Mark. 1.23. 11. The curing of Simons wife's mother; Mark. 1.29. 12. The curing of many together; Mark. 1.32. 13. Christ his peragration of Galilee; Mark. 1.39. 14. The curing of the Leper; Mark. 1.40. 15. This present History, which as it is the 15. History: so it is the seventh miracle recorded. The first miracle, was the turning of water into wine at Cana in Galilee; joh. 2.1. 2. The curing of the Ruler's Son; joh. 4.43. 3. The great draught of Fishes; Luk. 5.1. 4. The dispossessing of the Devil: Mark. 1.23. 5. Curing of Simons wife's mother; Mark. 1.29. 6. Curing of the Leper. Mark. 1.40. 7. This Matthew chap. 9.2. Recordeth this History after certain others: and therefore some think that this and the Story there mentioned, are two diverse Histories; but such is the agreement in the circumstances, as also for as much as it is likewise set down before Matthew his calling to be a Disciple, that it seemeth to be the same with this. [The first verse, of the ninth chapter; is to be joined to the ninth.] The parts of this History are; First, Christ's preparation. Secondly, the manner of working it. Thirdly, the effects. The preparation hereunto in general, is Christ his preaching of the Word: He preached, saith Mark. He taught saith Luke cap. 5.17. that is, by preaching he taught them. This is set forth by diverse circumstances, whereof Mark sets down. First, the time, after some days. Secondly, the place in general, Capernaum, is particular the house. Thirdly, the occasion, the multitude coming together. Luke adds a more particular description of the persons that came to hear Christ, c●p. 4. verse, 17. Secondly, the seal of Christ's Ministry; the Power of God, etc. eodem verse. Of Christ's Ministry hath been spoken before, now come we to the Time. It is noted here indefinitely to have been after some days; viz. which he had spent in the desert; Mark 1. and the last verse Luke 4.16. Either in meditation with his Heavenly Father and prayer to him, or in conference with his Disciples, or other special Friends: having thus for a while retired himself, he now returneth to his public Ministry. Doct. Men of public function having occasion to retire themselves for a time, from the place of their calling, for recreation, recovery of health, or through persecution, etc. must have a mind and care to return again to their calling, as soon as they can. So Eliah withdrawing himself for fear of jezabel, is commanded from God, to return again; 1. King. 19 So Peter lodging privately at joppa; Act. 9 last: is sent for to come abroad by an Angel; Act. 10. For our Function, is that main work that we always intend; and therefore our retiring aught to be for our help and not hindrance in the execution of it. Use. Is for Ministers, that they have a care to return to their Flock; as David 1. Sam. 17.15. For it is their charge; Act. 20.28. 1. Pet. 5.2. Secondly, there is in their absence great danger of falling back, and growing cold in zeal. The Devil having an entrance to sow tares, and to bring in many mischiefs; Act. 20.29. as the Apostle Paul found by experience. Place, is noted in general to be Capernaum; of which City hath been spoken before. Here note, that this is the fourth time where express mention is made of Christ coming unto this City. So that this was the chiefest place of his abode: and therefore it is called his own City; Mat. 9.1. In regard of which residence of Christ here, & his often preaching, it was that this City, was lift up unto Heaven; in respect of the benefit they might have reaped by his still being with them. Doct. It is a great benefit to have a faithful Minister, or neighbour dwelling by us. This the Shunamite well knew; 2. King. 4.9.10. Because of God's blessings accompanying such. Secondly, of greater means of comfort and instruction. Thirdly, we are after a more special manner partakers of their prayers; for such will not forget to pray for their Friends and Neighbours, and such as they are bound unto. Which comdemnes the world, that of all other, are loath to have a Minister, or a godly man dwell by them; for fear lest their profaneness be discouraged. And we see that the Capernaites light esteem of Christ, his dwelling and pains taking amongst them; was it for which Christ doth afterwards condemn them to hell, though before lifted them up to heaven. The particular place noted, is the House; viz. of Christ's usual abode. For he dwelled in Capernaum; Matth. 4.13. & 9.1. Not of his own inheritance, for he had not a house of his own, to hide his head in; Matth. 8.20. But it is like to be that of Simons and Andrew, mentioned before; chap. 1.29.33. For these were likeliest to entertain him: and hither the people resorted once afore verse 33. and so found him out the easier now; and Matth. 17.27. Peter payeth tribute for Christ and himself, as if they had dwelled both together. Here we see that Christ lets slip no opportunity, but preacheth in a private house, having good occasion: which albeit he and other extraordinary persons, did upon extraordinary times and occasions; yet we must take heed how we draw it into imitation, in a settled Church where the liberty of public assemblies is permitted to all, to the offence of the civil Magistrates. Much less may we with Brownists and Separatists, with draw ourselves from the public assemblies to go into Woods, etc. The Occasion in general, was the people's concourse; where note first what moved the people to come. It is said that his coming was noised abroad; the rumour spreading from one Neighbour, to another. This is to be noted for such places (as many in the country are) where the preaching of the Word is rare; that if happily a faithful Minister coming that way, be willing th●re to bestow his pains; one Neighbour do make it known to another, and encourage them to come. 2. Note their readiness, expressed two ways. First, their speediness [strait way,] which condemneth the slackness of many in coming to the Church. Secondly, by their Multitude, [many,] amplified by that, that First, the House; Secondly, no not the Porch and places about the house were able to receive them. Amongst which multitude, though some came for curiosity, some for help of their disease, some for other respects, yet some came to hear, and in general, their coming was commendable, and to good effect; occasioning Christ to instruct them. Doct. Readiness in people to hear, aught to stir up in Ministers a desire to preach; as Act. 10.33. For this is a sign that God will give a blessing; Secondly, that he hath called us to such a place. The persons that were Auditors, are described by Luke, to have been not only of the common sort: but also of the pharisees and Doctors of the Law. The pharisees were a strict Sect, differing from all other people, in apparel, diet, and conversation. But two things especially are noted of them. First, that they were most exact expositors of the Law. Secondly, their strictness of their conversation; in both which respects, Christ doth notably discover their false dealings, showing them to be, both heretical in their Doctrine, grounding their expositions not on the Scriptures, but the traditions of their Fathers: and also hypocritical in their conversation, doing whatsoever they do, to be seen of men. The Doctors of the Law, are those that be called elsewhere Scribes, not from writing, but learning. For both Scribes and pharisees, sat in Moses Chair, though these were a more common kind of teachers than the pharisees. Both these sorts were in opposition against Christ, malicing and hating him. And now they came with a malicious, envious, and captious mind to ensnare him: as may appear by their reasoning against him in their hearts. Yet it is said, these men came from every quarter round about, to show how far malice and envy will carry men, further ordinarily than pity. Secondly, note here that Christ ceaseth not to preach, although these captious and envious hearers sat before his face: being he knew that his Doctrine was true, and that he was able to defend it. Now there was never any congregation, where were not some envious, captious, and malicious hearers; who coming not with a mind to subject themselves, to the Word, find occasion to cavil and carp at it, to blear men's eyes with this pretence, as a cause why they do not yield obedience unto it. For all this Ministers must not be discouraged from preaching, but regard: First, that the Lord hath sent them. Secondly, The Talon that God hath bestowed upon them, which they must employ, if the Lord himself hinder them not. Thirdly, that there be some honest hearted hearers, and their good is to be respected. Such kind of Auditors had jeremy, chap. 20.10. see Ezek. 2.3. etc. As an antidote against the poison of envious tongues, Ministers ought to regard both the matter and manner of their Doctrine, that it be such as may be justified by the Word of God, that it be so delivered plainly, powerfully, that it savour not of ostentation, and affectation. The Seal of Christ's preaching, is the extraordinary Power of God, that is, the gift of healing; which did now manifest itself in an extraordinary manner. That it is called the power of the Lord, infer no opposition, seeing Christ himself was the Lord. Or secondly, rather because that Christ in regard of that condition, whereunto he did subject himself, in taking our nature and infirmities upon him; he needed the assistance of the Spirit of God. Not that this power of the Spirit was not always in him, but because it did not alike always show itself, as Mark 6.5. himself restraining it in regard of the condition on men's part, viz. Faith. At this time he doth manifest this divine Power, the rat●er because of his malicious adversaries that were there present· So that it is to be noted, that the more the Word is cavilled at, the more evidence God giveth thereunto. Moses miracles the more the Sorcerers did disgrace, the more clearer they were, till they did confess the finger of God, Exod. See Act. 4.16. Which serves to encourage honest hearers, and to confound the adversaries. The second general part is the Miracle itself, and the working of it, wherein note, first, the kind of the disease: secondly, the occasion: thirdly, the manner of curing. Touching the kind of the disease, it was the Palsy: a disease whereby the nerves and sinews are so loosed and dissolved, that motion and life is lost in that part which is so affected; and therefore it is called the dead Palsy, which if it be somewhat grown, it is hardly or never cured; as it was with this man, who was neither able to go, nor to sit, which shows the greatness of the cure. Now though this disease be a shame to Physicians passing their skill, yet Christ did cure it, as he is able to do all other the most dangerous sicknesses. The occasion of working this Miracle, was partly the Faith of them that brought him, partly the Faith of himself, vers. 5. which Faith, though it be an inward grace, and so of man's eyes invisible, yet Christ could see it inwardly. Notwithstanding, here he sees it also by the fruits thereof in them by their charity, diligence and labour in bringing this poor man to Christ. Secondly, in the man himself by his great patience, in suffering all those things they did unto him. Of these we will speak of more particularly; and first, of the fruits of faith in this man's Friends. Their charity and care is set down in five branches; first, that they did not only tell him of a remedy for his disease, but also did four of them bring him unto the place where it was to be had, vers. 3. 2. That he being not able to rise and go along with them▪ they carry him, and not so only, but for his greater ease, bed and all, vers. 3. 3. Having brought him, they leave him not so, letting him alone for others to bring him to jesus, but themselves seek all means to come near unto Christ, vers. 4. Luk. 5.17. 4. When in seeking of this means of access, they were hindered, yet do they not cease to proceed on, not making this hindrance an excuse either for to leave him, or to carry him back again. 5. Finding no ordinary means, they seek unto extraordinary: first, they climb up to the top of the house, and so draw up the bed. Now it is to be noted, that their houses were flat on the top, as may be gathered out of Deut. 22.8. and that this house here spoken of, was open to the top without chambers, like a great Hall, and so it was fit for a great many to come together. Secondly, they uncover the roof, and break it open. Thirdly, when they could not go down themselves, they let him down with ropes. From these circumstances we learn many duties of charity to be performed in like cases of distress. 1. That it is not sufficient to tell our friends of the means of cure, but we must do our best to make them partakers of such means. For some are unable to help themselves, as this man; and some are careless of their own safety, like Naaman, 2. King. 5, 12. and some it boots but little, only to tell them of the means, unless we help them to it ourselves, and persuade them to use it, like to Naamans' servants. To apply this to spiritual cures, we must not only make known unto others where the means of salvation is to be had, but also as far as in us lieth, make them partakers of it. For here the reason holds true, that we are unable, careless, and unwilling to seek unto these means of ourselves. This belongs to those that are set over others, as Masters their Servants, Magistrates their Subjects, and Ministers also their people, to cause them to come unto the ministry of the Word. 2. That we tender those that are weak, according to their weakness, supplying their wants; and therefore did these men bring the bed also. So did job relieve every one according to his want, Chap. 29.15. Gal. 6.2. Ephes. 4.2. Note here a contrary practice of a cruel wretch, namely, Saul, who when David would not spare him, but would have him brought, bed and all, to be slain: 1. Sam. 19.13. so that the charity of merciful men cannot go so far, but the cruelty of wretches will go as far, or further. 3. That in good actions and endeavours which we go about, we suffer not obstacles to hinder our proceeding. For no actions are without some: yea, God doth many times minister some for the trial of our faith and constancy, as Matth. 15. ●●. etc. The devil also through malice doth lay many blocks in our ways, as 1. Thes. 2.18. And this is the rather to be noted, because of our proneness to make excuses, especially in spiritual matters, wherein we are like the sluggard in the Proverbs, still doubting of some danger. Herein Hester, though otherwise a good woman, failed, fearing the King's Edict: Hest. 4.11. but Mordecay told her, that this scruple must not hinder her in so good a purpose, as the safety of the jews, vers. 13.14. 4. When by ordinary means we cannot effect our desire, then are we to use extraordinary, as David did; 1. Sam. 21, 4, 6. whose example Christ doth allege, Matth. 12.34. So where the Word is not preached in our Parishes, we may come to others. Always provided, that though the means be unusual, yet they be lawful. Wherein Rebecca failed, in procuring her son a blessing, by teaching him to lie. Now for a general use of all, if we compare our backwardness, in seeking the spiritual good of our friend with the care of these, in seeking the temporal good of this man, we cannot but be ashamed. Surely seeing there is a greater necessity of this spiritual care, then of the bodily, and that in seeking of this, we are more acceptable unto Christ, then in the other, we ought to be stirred up with greater care to tender the good of our brethren's souls. Secondly, we are to consider the fruits of Faith, which are in this man the patient. His patience is set forth; first, that he suffered himself to be brought out of his house, which a sick man easily doth not, to be carried among the press, to be drawn up, and to be let down; all which could not but work great disquiet unto him: yet doth he not repine, and say, If you were in my case, you would not be thus and thus tumbled up and down. But seeing that his friends desired his good, he willingly submits himself to them. From whence we may learn, how to carry ourselves in time of sickness, to be patient, to yield to our friend's advice, considering that they do it for our good, and also better understand what is fit for us, than ourselves. Now then how patiently ought we to submit ourselves to those, that seek our good and conversion, though it be with some trouble to us in our conscience. We come now to consider their Faith, the ground of all these works, expressed here, vers. 5. and Luk. 5.20. [When he saw their Faith.] Wherein three words are to be noted; Saw. Their. Faith. Doct. Faith makes all other works to be acceptable to Christ. He regarded not those outward things these men did, but he saw their faith in them. The whole Chapter of the eleventh to the Hebrews, proves, and especially vers. 6. For Faith is the root of all sanctifying graces: by it we are united unto Christ, in whom being rooted and engrafted, we receive from him life and grace, which shows itself forth in us by the fruits, as a tree receiving sap from the root, sends it forth into fruit: so that what comes not from Faith, hath no spiritual life in it, the root whereby it is received, being wanting. 2. Faith is the hand whereby we receive the gifts of God; as joh. 1.12. where receiving and believing are all one. 3. Of all other graces, God by Faith is most glorified: for by it alone we come utterly to deny ourselves, and to attribute all to the goodness and grace of God. This shows how far the world is deceived; first, Gentiles and Heathens that know not God, and so no good thing they do can be acceptable to him. Secondly, Papists, that think by works to merit God's favour, which conceit doth indeed breed spiritual pride in man's heart making him most odious in God's sight. 3. Ignorant men that think their good meaning and intent makes the thing acceptable before God. Let us then labour for Faith in all our wo●kes, doing them, first, because God hath commanded them: Secondly, in denial of ourselves, relying on God's goodness in Christ, to have both them and our persons accepted. Saw.] Christ saw their faith by his divine power: but here especially by those great fruits whereby it appeared. Doct. The Faith which is acceptable to Christ, is a visible Faith, which manifesteth itself by the fruits, such was the faith of those Worthies, Heb. 11. appearing by some notable mark or other: jam. 2.18. For Faith if it receive sap and grace from Christ, it will grow and bud forth; it is like fire, it cannot be hid: and this is a mark distinguishing true faith from false: such as is that of many carnal Gospelers, who make an outward profession, but their fruits are none, they remain mere worldly and carnal still. Their.] That is, as the plural number showeth, of the friends of this man: but yet in that hereupon he turneth his speech unto the man, and saith, Thy sins, etc. it is plain that by this word Their, is meant the Faith of this sick man, as well as of his friends. Doct. The Faith, Prayer, and Charity of men are available before God, not only for themselves, but for others also. Here then let us see how they are available, how far not. First, the Faith of one man is available for another, as first, the faith of the Parents is a means to give their children a right to the Covenant of God. So are they called holy, 1. Cor. 7.14. because of their believing parents. Secondly, the Faith of one may be a means to bring another to repentance and grace. So are our prayers available for the jews, as were theirs also for the Gentiles in times past. So may our prayers profit particular persons, by moving God to work Faith and repentance in them. Thirdly, to obtain temporal blessings: as Laban for Jacob's sake, Gen. 30.27. Potiphar for Joseph's sake was blessed, Genes. 39.5. and the whole world is blessed for the Church's sake. But it is no way available for the obtaining of eternal life, and enjoying the free grace and mercy of God in the remission of ones sin, for this every man must have Faith of his own, Hab. 2.4. Hereby we see how God doth respect the Faith of his children, accepting it not only for themselves, but for others also. And the use for us, is to use this charitable means in the behalf of our brethren, the Lord giving us this encouragement to come for others, as well as ourselves. Wherefore it is a commendable practice of friends to desire the prayers one of another. Now in that this man's friends did not alone entreat for him, but himself also believed, so that his Faith joined with theirs, was effectual for the curing of his bodily disease, and also the obtaining of remission of sins, we learn, that when the prayers of parties themselves are joined with others, than they are truly effectual. So the Apostle desires the Romans to strive with him by prayers to God; Rom. 15.30. Use is for reproof of those that think they are safe, if others call upon God for them, though themselves never pray. This is not sufficient. Abraham prayed for Ishmael, Gen. 17.18. but Ishmael prayed not with him, and therefore they benefited him not, vers. 21. So did Samuel pray for Saul, 1. Sam. 15.35. but Saul was careless of himself; and therefore God bids Samuel cease praying, Chap. 16.1. So Ezek. 14.14. We ought so as we desire to obtain temporal, or spiritual blessings by the prayers of others, to join also our prayers with theirs. All this while we hear of no petition, this poor man is brought before Christ, and there he lies, none spoke a word for him, nor yet himself for himself. Nevertheless doth Christ work this great miracle on him. Here note, first, Christ his readiness to grant unto us the desires and groans of our hearts, when he knows them before that we do utter them. David did but think to confess, and God forgave, Psalm. 32.5. Exod. 14.15. Neh. 2.4. Luk. 15.18, 19, 20. Use. For comfort of them, who through fear, grief, or trouble of mind, are not able to express their desire. 2. If God do accept a desire, how much more a faithful prayer. Secondly, in the parties, note by their silence, that they thought it sufficient to make known unto Christ this man's case, by laying him before him, without prescribing how, or when to cure him. In like manner must we wait patiently on Christ, not appointing him the time, place, or means of delivery. So much for the occasion of this Miracle. Vers. 5. Son, [man, Luk. 5.20.] [be of good cheer, Matth. 9.2.] thy sins are forgiven thee. 6. And there were certain of the Scribes sitting there, and reasoning in their hearts. 7. Why doth this man speak such blasphemy? Who can forgive sins but God only. 8. And immediately when jesus perceived in his spirit, that they thus reasoned with themselves, he said unto them, Why reason you these things in your hearts? 9 Whether it is easier to say to the sick of the Palsy, Thy sins are forgiven? or to say, Arise, and take up thy bed, and walk. 10. But that ye may know that the Son of man hath authority in earth to forgive sins, he said to the sick of the Palsy, 11. I say unto thee, Arise, and take up thy bed, and get thee to thine own house. IN these words is laid down the manner of curing this sick man: wherein note, first, the preparative unto it. Secondly, the cure itself, Arise, take up. The preparative, [thy sins are forgiven thee, etc.] by reason of the cavil of the Scribes is amplified by First, a most gracious consolation. Secondly, a malicious opposition against the same. Thirdly, a judicial defence and apology for his saying against those Scribes. First, the consolation: in it observe, first, a compellation: secondly, an exhortation: thirdly, an absolution. In the compellation note first in general, the admirable gentleness of Christ towards this man, that though this was done in time whilst he was preaching, & so seemed to interrupt him: yet seeing his sincere and faithful heart, he doth not reprove him, but receiveth him, with great kindness and compassion. Doctr. God rejecteth none, that come to him with a faithful heart. And though he seemeth so to do Matth. 15.22. yet he doth not indeed reject her, but for the manifestation of her faith, he trieth her, knowing in himself before that, for all his denial, she would not go away. Use Is for encouragement to come to Christ. Man] Christ taketh notice of his mould and condition, and in that regard doth pity and succour him. See Psal. 103.14. And in like may we lay forth our frail condition as an argument to move God to pity. Son] a title of favour and honour. Doct. Christ doth account all faithful men his sons and children. Where Dives in Hell is called Son, it is ironically spoken, and by way of upbraiding; Luke 16.25. as the unworthy guest is called Friend; Matth. 22.12. The use is Psal. 103.13. The exhortation is set down by Matthew chap. 9.2. Be of good cheer. And it is opposed to a kind of fear and doubt, that was in this man; by reason of his sins: though he had Faith, yet it was not without doubting; Christ therefore knowing his case, applieth a fit remedy for the strengthening of his faith. Doct. Christ doth not reject a weak faith, which ought to be a great encouragement unto us, if so be that we can find in ourselves any evidence of the beginning of true Grace. The Use Is to teach us how to carry ourselves towards those that are sick, to apply remedies according to their wants; especially, if they be afflicted in mind, then to yield unto them all the comforts we can; Prou. 18.14. The third part of Consolation is the Absolution, where we may note that Assurance of the remission of sins is a most sovereign ground of comfort. For our sins being forgiven, all things turn to our Good. It being sins alone, that makes us miserable. Secondly, observe the difference of Christ his manner of pronouncing absolution of sins from that both of extraordinary Ministers; as Prophets, and Apostles, and of ordinary Ministers, ss also of Private Christians. Christ being God and Man, the Mediator of Mankind, hath purchased by his death remission of sins: so that he can pronounce absolution of them, in his own Name, and not only pronounce it, but also actually give remission of sins. Prophets and Apostles did pronounce it in Christ's Name, etc. thhat conditionally, upon condition of faith and repentance, also they could by inspiration, know whether a man's sins were forgiven or not. Ordinary Ministers, are God's Ambassadors; and in Christ's stead, by virtue of this Office and Function, in which they are placed for the comfort of distressed souls; unto whom, upon condition of faith and repentance, they may pronounce absolution. Private Christians can do no more, but tell their brethren of the promises of God, and comfort them with the consolations of the Scripture, but to pronounce absolution of sins, is not in their, but the Minister's authority, and commission. 3. We may here note, how Christ shows himself to be a faithful Physician, in that he strikes at the root, and first takes away the cause of the disease, viz. his sins. The like course is to be used with sick persons, to labour first to bring them to a sight of their sins, and repentance for them, and so to apply remedies for their diseases. 4. Christ observing the faith of this man, doth presently pronounce remission of sins. Where note that remission of sins ariseth from the free mercy of God, without any works. 5. The man's friends came only for the curing of his bodily disease, and Christ bestows on him a greater benefit, he forgives him his sins. Hence we learn that Christ doth give greater and better things to those that come to him in Faith, than themselves do desire. So jacob desired but food and apparel, and God gave him great riches. See Psal. 21.4. Ephe. 3.20. For God hath an eye to his own bounty, and what it becomes him to give, and more respects our need, than our request: and therefore sometimes denies our request, granting us a greater benefit another way, as to Paul. In the Opposition made against this speech of Christ, beginning at the 6. verse, let us as in the former part of this story, consider the differences that are between the Evangelists, in setting of it down; and first in addition. Matthew●ddes ●ddes chap. 9 verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil things. Verse 8. Who had given such great power to men. Mark adds, verse 8. In his Spirit. Verse 9 This clause, whether &c. to say to the sick of the Palsy. Verse 9 That he saith, take up thy bed. Verse 12. We never saw such a thing. Luke chap. 5. adds verse 25. that he went home glorifying God. Verse 26. That the people were filled with fear. Verse 26. We have seen strange things. 2. In variety of phrases. As Matthew saith; [they said.] Mark, they reasoned in their hearts. Luke, they began to think or reason. In this opposition we may note these parts. 1. The parties opposing; Scribes and pharisees. 2. The manner of their opposition; in their hearts. 3. The matter they oppose; Blasphemy. 4. The ground and reason of it; who can forgive sins etc. Parties opposing wear Scribes and pharisees, of whom we heard before that they were accounted learned expositors of the Law. Whence we observe, that learning not sanctified, makes men to be the greater enemies to the Truth, of God. The people we see did glorify God, it was the Scribes and pharisees, that cavilled against Christ preaching. So jer. 26.11. Heretics have been always learned men. And among Papists, the Jesuits are most learned. For learning separated from grace, puffeth up, and maketh men self-conceited. So that they set all their wit and learning to disgrace, and defame others. Use Is for Scholars, to pray God to Sanctify their learning, unto them. Also that the people, who from the universities, do receive Ministers; do pray for them, that God would sanctify and season their learning with his Grace. Manner of opposing was that this conceit was but yet in their hearts, they uttered it not, they did not fret, fume, and depart away, disdaining to hear such blasphemy, but they sit still, and carry a smooth face, minding to watch their opportunity afterwards. Hypocrites do then devose greatest mischief in their hearts, when they carry fairest faces. Ezek. 14.1, 3. & chap. 33.31. judas carried so fare a face, that none of the Disciples suspected him of treachery, every one was more afraid of himself; Matth. 26.22.25. Use To teach us to be wise as Serpents, not to trust men upon show and outward appearance, when they come to hear the Word, and are attentive unto it. Christ did it not. joh. 2.24. For he saw that they had hollow hearts. Act. 9.26. The matter they lay to his charge is Blasphemy; now to Blaspheme, is to impeach the name and credit of any: and is attributed to man. 1. Cor. 4.13. jud. verse 8. But the common use hath more principally attributed it to God: and so it is taken in double respect. First, when somethings derogatory to the divine Majesty, is attributed to him: and then some word is added, as blasphemes God, the Name of God, etc. Reve. 16.9.11. Secondly, when some thing proper to God is attributed to man, and then it is said simply, he blasphemed; Matth. 26.65. This sin was punishable by death. This great offence they lay to his charge, the more to bring him in danger, and see how they aggravate it as appears by their diverse questions, set down by the Evangelists. Doct. Malice doth make men aggravate every thing to the utmost, as Korah. Numb. 16.3. the Princes conspiring against Daniel Dan. 6.13. and Haman. Est. 3.8. Tertullus Acts 24.5.6. Use. To teach us that if we live among malicious men, we carry ourselves wisely, and warily, so that we may justify whatsoever we do. Ground and reason of their opposition, is in these words, [who can forgive sins, but God only. Where first in general note, that nothing can be so comfortably spoken, but malicious enemies will pervert it to the contrary. Christ comforted this man, by pronouncing forgiveness of sins to him; they impute this to Christ, as a matter of blasphemy: because there is such men, a satanical spirit, which like poison, turneth the sweetest things into venom. More particularly in the reason of this their Cavil, we may see that the ground is true and good, but their fault is in the application. It is true. 1. That, that which properly belongeth to God, cannot be attributed to man. 2. That forgiveness of sins, is proper to God. 3. That man, cannot forgive sins. 4. That Christ in taking this power to him, took that which belonged to God. All these, the reason truly implies. Yet nevertheless, the conclusion which they draw from hence that Christ Blasphemeth, is false, and blasphemous. In which points, our adversaries the Papists, go beyond these pharisees, who attribute the power of binding the conscience proper only to God, to man's also; who besides Christ, gives unto the Pope, and other, power to forgive sins and the like. In this reasoning of the Scribes and pharisees, we may note two faults of them. First, that without further enquiring they did rashly accuse Christ of Blasphemy, upon that speech; they might have interpreted it as spoken prophetically. Secondly, in that they did not see that he had power and authority, to do that which he did. They did wilfully wink at all those evidences, and testimonies of his divine power, which were manifested among them, and were especially known to such learned men as they, the signs of his birth; his disputing with them, his miracles and the like; by which many others were converted. And therefore Christ bids them take heed, lest they sin against the Holy Ghost, by denying so plain a truth. So that we see that these Scribes and pharisees, thinking to accuse Christ of Blasphemy, do themselves Blaspheme, in denying unto God that which doth belong unto him; viz. power to forgive sins. Doct. Slanderous accusers of Innocents', are guilty themselves of the same crime, which they lay to their charge; Mat. 26.65. which is brought to pass by the severe judgement of God, that they may be found out in their own wickedness, and be made the more inexcusable. So dealt the Papists in accusing our Doctrine, as a Doctrine of liberty, when none is more licentious, than their own, etc. Doct. Secondly, from their false consequence, we may observe the Devil's Logic, teaching men from true grounds to gather false conclusions; that by the truth of the ground, men's eyes may be bleared: as Heretics, and Idolaters, always have done; alleging Scripture always for their assertions. Use, Is not therefore to dislike the Scripture, accounting it with the Papists a leaden rule; but to try the consequences drawn from thence, and to labour that on this foundation we build Gold, not Stubble, Hay, and Straw. So much for the Opposition. We are now come to Christ his Apology, where before we handle the Defence; we have to consider how Christ knew of this their Cavilling. Luke saith he knew their thoughts. Matthew, that he saw them, which is more than knowing; for that he might have done by some outward sign. Mark, that immediately as soon as they began to think, jesus perceived in his Spirit. Doct. Christ knows the very secrets of men's hearts, be they enemies or friends; as of his Disciples; Luke 9.47. The Reason is here added by Mark, he perceived their thoughts in his Spirit, by his Divine Power and Godhead; 1. King. 8.39. Act. 1.24. And herein is the difference between Christ and the Prophets, who knew many times the thoughts of men, but it was by revelation, and inspiration; 2. King. 4.27. This was another evidence against the Scribes and pharisees to convince them, that the thoughts of their hearts, should thus be known to Christ, no man telling him of them. Use, First, for instruction, to have a special regard of our hearts, when we come before Christ. Secondly, for Consolation in regard of enemies, that whatsoever they imagine against the Church, shall not hurt us, seeing Christ knoweth all their devices, and will prevent them; 2. King. 6.12. Secondly, in regard of ourselves, that though men overlook us, and regard not that service which we perform to God; yea, nickename us for it: yet Christ which knoweth the heart will reward us. See Matth. 6.6. In the Apology is first a reproof; Christ reproves them: Why reason ye these evil things in your hearts? So that malicious slanderers are to have their faults plainly reproved. Psal. 50.21. Secondly, the Defence itself, where first, note in general, in as much as Christ stands to that he hath delivered, it being a truth, and denies it not, though his enemies had raised a slander upon it; that, Truth is not to be denied for the cavilling of men, and their opposition against it; Gal. 2.5. wherein Peter halted verse 11.12. Because God's Truth is more precious than Pearls, and no part of it is to be lost. Secondly, In shrinking from the truth, we fear man more then God. Thirdly, we give advantage to the adversary, and make him bold; and also we discourage the weak brethren. Secondly, In particular we see that the pharisees and Scribes, opposed against him, that he had taken too much upon him, namely, a property of God to forgive sins. Christ denieth not that he had taken this unto him, but saith he took no more upon him, than he had right and authority to do; namely, to forgive sins in his own Name: and that he hath this authority in a thing invisible, he proveth by a visible effect of his Divine Power. The pharisees reasoned thus: He that is man and not God, cannot forgive sins. Christ is man, and not God: therefore Christ cannot forgive sins. Christ to the contrary proveth that he is God, and not man only; in that by his bare Word, he could cure a man desperately sick: wherefore being God, he took upon him no more then lawfully he might. The Argument standeth thus: He that hath an absolute power over diseases, he hath authority to forgive sins. But I, saith Christ, have an absolute command over diseases: therefore I have authority to forgive sins. The Proposition, is laid down verse 9 where both these effects, viz. forgiveness of sins, and curing of a bodily disease, are compared together, and showed to be of like hardness and easiness, that it is of like power and authority, to do the one, as the other; wherefore if they could not deny this outward visible effect to be wrought by a Divine Power, neither could they doubt of the other, though invisible. And for a further strengthening of the argument, it is laid down Interrogatively, Christ referring it even to his adversaries, to be judges, whether it were not so or no. Object. But here a question will be moved, whether the curing of a bodily disease, and the forgiveness of sins, be equal; one as hard and as easy as the other: for as much as it seemeth that sins of the soul are more hardly cured, than diseases of the body. Answ. First, these are compared not one with another, but in regard of humane power, because both are above humane strain; and neither can be done without divine power. Secondly. Being compared with the Power of God, they are both alike; for in respect thereof, there is no difference of easiness or hardness; 1. Sam. 14.6. 2. Chron. 14.11. Thirdly, this is said in regard of their earthly conceit and dull understanding. For that a man but now so desperately sick, should on a sudden be perfectly cured; this in their conceit seemed the greater work. Fourthly, Sickness is a fruit of sin, and he that can remove the effect, can as easily remove the cause. To say,] that is, so powerfully and effectually, to say that the thing shall be done. Doctr. Outward visible things objected to our senses, are great means to help our understanding, in conceiving of things invisible, and to strengthen our Faith in believing of them; Rom. 1.28. Psal. 19.1. For this end did Christ work all his miracles, that in them we might see him to be an Almighty Saviour, to cure all the diseases of our souls, to lose all the works of the Devil, and to save us from death, and him that had the power thereof. This collection is plainly expressed by Matth●w, chap. 8.17. For earthly we are, and best understand earthly things, by comparing whereof with spiritual things, we come by little and little to understand them; joh. 3.12. and for this cause did God in former times give signs unto his people, his Servants and Prophets; as to Moses, Gedeon, etc. Use, Is for us to help ourselves by these outward means. Do we doubt of God's Providence, to consider the making and preservation of all things; of the Resurrection, that which the Apostle saith; 2. Cor. 15.36. of the manner how we are fed by Christ, and how our sins are washed away by his blood, to consider those things which are set forth unto us in the Sacrament, etc. Next follows the Application of this argument, which is laid down by Inversion. The assumption. viz. [But I have an absolute command over diseases] is laid down vers. 11. by an evident proof of a deed done. The conclusion is vers. 10. by an infallible inference from the rest, viz. That ye might know, that the Son of Man, hath Power to forgive sins on Earth. We will handle them in order, as the Holy Ghost hath set them down. In them we may observe the manner of curing this man; and first the end why. Secondly, The means how he was cured: viz. the imperial charge and command of Christ. The end was that they might know he had power to forgive sins. Doctr. Christ had a further end in his micacles, than a bodily good unto those that were cured. A higher mystery is contained in them, namely that in curing of our bodies he might show himself the Saviour of our Souls, etc. as is declared before. Use, Is that we read not these miracles as bare historical narrations, but that we consider in them the Almighty power of Christ: otherwise we miss of the fruit and benefit of them, for the strengthening of our Faith in him. More particularly in this End consider we four points. 1. Whose good and instruction it was he aimeth at. 2. The title that he giveth himself. 3. The ground whereupon he doth this work. 4. The Place. 1. Christ labours to instruct those that are contrary minded, his adversaries the Scribes and pharisees that cavilled at his Preaching. He might have rested himself in the approbation of his Heavenly Father, the testimony of his own conscience, the witness of his Disciples that his Word and Doctrine was true, and in that former proof of Divine power which he had given them, in discovering unto them the thoughts of their hearts: nevertheless seeing them thorough blindness, and malice, not yet throughly instructed, he labours by further proof to show them their error, and to bring them to knowledge of the truth. Thus he deals with them again; Mark 3.22. etc. Convincing them of error by many arguments: and generally we may observe of Christ, that neither the dulness of his hearers, their impious scoffing, nor their slanderous cavilling, did hinder him from striving to instruct them further; as Nicodemus his dulness. The scoff of the woman of Samaria; joh. 4.11. wherein Christ followed his Father; Esay, 63.2. and the Apostle the example of Christ, in labouring to give unto jews and Gentiles, understanding and knowledge of those things, which they so much opposed against; and in this all Ministers should follow their example. 2. Tim. 2.25. where the reason of it is also set down, If those places be objected; Act. 18.6. & 19.9. Tit. 3.10. and that therefore those that are perverse, may be presently given over: those places show rather the contrary, for by them we see that the Apostles did labour first to instruct them, and left them not, till they saw them obstinate. 2. The title is, Son of man: which is in Scripture taken sometime generally, and indefinitely for all the sons of Adam, mankind, as job 25.6. and sometime for man corrupt, in his corrupt estate, as 1. Sam. 26.19. Gen. 6.2. Psal. More particularly it is given to the Prophets, and especially to Ezekiel, more than to any of the rest, to put him in mind of his infirmity, that he should not be proud through revelations. After a more peculiar manner it is attributed, and most commonly it is used by himself, when he speaketh of himself, but once given by any other to him, namely; Act. 7.56. Mark. 2.13. And he went forth again by the Sea side, and all the multitude resorted unto him, and he taught them. 14. And as he passed by, he saw Levithe Son of Alpheus, sitting at the receipt of custom, and he said unto him, follow me, and he arose and followed him. THis is the sixteenth History of the first year of Christ his public Ministry, and it is the last which is recorded by the Evangelists of that year. That it follows next upon the History afore going, appears in that, by all the three Evangelists that record it, it is placed next after; It is recorded here and by Matthew 9.9. and by Luke 5.27.28. Matthew hath nothing but what the other have. Mark adds the whole, 13. verse, and secondly that he was the Son of Alpheus. Luke verse 27. expressly calleth him a Publican, which is also implied by the other. and verse 28. adds that he left all. In variety of phrases, Matthew and Mark say, as he passed by. Luke, as he went forth. Matthew saith, from thence. Luke after these things. Wherein is no difference. Mark and Luke call him Levi. Matthew by a known name calls him Matthew. The sum of this History is, the call of one of Christ's Disciples, and in number the sixth. The first was Philip, Simon, or Peter and Andrew; joh. 1. and james, and john Mark 1. The parts of this Story are first Christ's preparation unto this work, viz. his preaching; whereof note; First, the time [again] showing that this was done immdiately after the former. Secondly, the place towards the Sea side; Thirdly, the occasion, the resort of the people; Fourthly, the Act itself, he preached unto them the Word of God: which we will but briefly run over, having been handled heretofore in other Histories. 1. Here in general, we see how ready Christ is to do one good work after another. Secondly, how ready he is still to afford more and more means for the strengthening of Faith, when he seeth any beginnings thereof; having now seen what effect the former miracle had wrought in the hearts of the people, how they were amazed, how they wondered, how they glorifie● God for it, etc. Here upon to confirm their faith, he doth again preach unto them, and perform this great work, in forgiving the sins of this Publican, as before he had forgiven the sins of the palsy man. Thus God sent an interpreter to the Eunuch, whilst he was conscionable in the use of such means, as God afforded him. And this did Christ promise to Nathaneel joh. 1.50. 2. The place is the Sea side, noted to show that the place of the receit of Custom, was nigh the Sea side. Where we may note again, that which hath been often observed upon like occasion, that Christ having the opportunity to preach, maketh use of any place, as we may do likewise in case of necessity. 3. In the occasion note the readiness of the People to hear. 4. And again, Christ's readiness to instruct them, of both which hath been spoken at other times; as also that Christ doth account this viz. Preaching his chief work: when they would have made him a judge, he refused it. And it codemneth the practice of many Ministers of the Word now a days, who busy themselves in other matters, who will be justices of peace, and decide controversies, etc. But regard Preaching least of all. In the work itself, note: 1. The Occasion of this man's calling, namely Christ passing by that way, and seeing of him; which came not by chance, and fortune, but of the purpose of Christ, and the good providence of God directing. Where note that fit occurrences of matters are evident signs of God's providence, but of this heretofore. 2. He saw him: Christ saw Levi, and not Levi Christ, which shows the preventing grace of Christ. 2. The Party called, who is described first by his name, that is Levi, which is an Hebrew name, and shows that this man was a jew. It was first given to Jacob's three sons. Gen. 29.34. where the signification of it is to be seen. This aggravates the matter, that he being a jew, was yet a Publican. This name of Levi, was in time worn out, and he not commonly known by that name, but by his other name of Matthew, and yet Mark and Luke, writing of him now living doth use this name, thereby showing their charity, in concealing of his faults and blemishes. 2. Matthew which is likewise an Hebrew word signifying given; but it is also a Greek, or a Roman name, and it might be given unto him to blot out that former infamy, that he being a jew, would yet be a Publican, and an extortioner of his own nation: by this name he was most commonly known, and yet himself writing of himself, spareth not to use this name, regarding more the glory of God, and the good of the Church by this his conversion, than his own credit and reputation. So David doth in the title of the 51 Psalm. So Paul, 1. Tim. 1.13. but when he speaketh to the honour of himself, he speaketh in the third person, 2. Cor. 12. for it was not themselves, nor their own honour they sought for, but the manifestation of the grace of God. This first shows, by what Spirit they were guided, not of flesh and blood, but by the Spirit of ●od, of humility and meekness. The wicked indeed may acknowledge their faults themselves, but they speak not of them with shame, as do those men. This humble spirit in any man, is a sign and evidence of the Spirit of God. Secondly, this makes for the truth of the Story, that the Writers thereof makes such conscience of the truth, when it doth tend to glory, that withal they let not to publish their own blemishes. Now if a man will lie, he will do it to save his own credit and reputation. Secondly, he is described by his Parentage; he is the son of Alpheus; not he that was the Father of james and judas the Apostles, Luk. 6.15, 16. but another, who whether they were of kin, or no, it is not expressed; only this is noted, that these two Alpheus had sons that were Disciples. This is noted to show the truth of the Story. Thirdly, by his Office, Luke calleth him, chap. 5. vers. 27.2 Publican, expressly. Now Publicans were certain Officers in the Roman Empire, which did gather up the tribute that was to be paid, and such gifts as were given. And because the goods of the Empire were called Publica, hence came the name of Publicans; an office in itself lawful: for john, when the Publicans came unto him, bid them not leave their Calling as unlawful, but deal honestly in it; Luk. 3.13. Yet were these Publicans vile persons, and vilely accounted of; either because they were so in the estimation of the jews, who accounting themselves a free people, could not endure to be under tribute, and so hated those that were gatherers of the tribute: or else because of their own mis-demeanour, being grievous exactors and oppressors of the people, for they did farm the tribute of the Empire, and so did extort from the people much above the due for their own gain: as may appear, Luk. 3.13. and by that of Zacheus, Luk. 19.8. so Matth. 5.46, 47. inplying thereby Publicans to be most grievous sinners, and in the censure of the Church, Matth. 18.17. whereby it appears, that these Publicans were notorious wicked men, and odious to the people, and much more this man being a jew, and so oppressed his own Countrymen. We have heard before in the calling of the other Disciples, how it pleased Christ to choose mean men to be his Disciples; and here we see he chooseth for his Disciple, a vile notorious sinful man, that had a brand and mark above the rest, which first shows the freeness of God's grace; 1. Tim. 1.13. 1. Cor. 15.10. and secondly, the abundant riches of his grace, vers. 14. of the first of Timothy, the first Chapter. 3. Christ did it to this end, that the Apostles, and other ministers of grace, should the more boldly and confidently offer grace to the most vile and wicked persons, considering that even amongst them there was one as vile as any. Fourthly, to encourage all sorts, how wicked soever, to yield unto the grace of God offered unto them, 1. Tim. 1.16. Use is, first, that we should take notice of this grace of God, and observe what a great alteration it is able to make. This man, who before was counted amongst the wicked, a most wicked person, is now esteemed among the godly a holy man: he that was of a vile calling before, is now of a most glorious calling: before a most vile Publican, because a jew, now a a most glorious Apostle, because also an Evangelist; for but two of the Apostles were Evangelists, john and Matthew: See the like, Esay 11.6, 7, 8. Secondly, that none should despair. Thirdly, to teach us to suppress our censures concerning the latter end of any man. Fourthly, that we think not the worse of Ministers, or of their Ministry, who in time have been wicked livers, swaggerers, and the like: for it pleaseth God even amongst such, to call many unto that Work, pulling them out of the snares of the Devil, that they may more pity others, and apply the greater consolations unto them. Thirdly, the place where he was called, was the Receipt of Custom, either a house whither they brought their tribute, or a table where he sat with his money-bookes of account, and such like. Doct. God calls man when he left thinks of it. Matthew was now busy about his trade and gettings, he little thought of Christ. So Paul is called, whilst he yet breathed out slaughters. To show, that our conversion comes from the grace of God, that to him all glory may be given. And this thing, if we apply to our own selves, we shall find ever, that we were converted when we thought not of it; whereof this History and the rest are types, though not in regard of the extraordinary manner. Fourthly, the manner of calling: it was done by the only word of Christ, Follow me. Which although it may signify generally to leave a former wicked course of life, and to turn to Christianity, and so to follow Christ: yet here it signifieth more peculiarly to be with Christ, and to attend upon him: for thus did Christ train up his Disciples with him, the more to fit them to their great Calling. Note hear how powerful the voice of Christ is; he saith only, Follow me, and Matthew leaveth all, and goeth after him. Fifthly, his obedience, he left all that might be an hindrance unto him: he follows Christ without casting any doubts and difficulties how he should be provided for, that he had before undergone the envy of the people, and should now incur the displeasure and hatred of the pharisees, etc. but presently without any more ado follows him. And this teacheth us, when we hear the voice of Christ sounding in our ears, and smiting our hearts, that we do willingly and readily obey: but of these things more hath been spoken in handling the calling of the other Disciples. AN EXPOSITION UPON THE THIRD OF LUKE. Luk. 3.19.20. But Herod the Tetrarch, being reproved by him for Herodian his brother Philip's wife, and for all the evils which Herod had done, Addeth this above all, that he shut up john in prison. IN handling the harmony of the Gospel, if we compare, Matth. 4.12. and Mark. 1.14. with joh. 4.1, 2, 3. it will appear, that this story of john Baptists death fell out after that he had given that testimony of Christ, joh. 3. before Christ went to Galilee, when by the way he talked with the woman of Samaria, joh. 4. And the order of matter requires it, in that he should be then taken away from his Ministry, when he ended so good a work, God thereby providing for his credit and honour. Now it is set down by three Evangelists, Matthew, Mark, and Luke, neither of which do record it in order of time. Luke sets it down by anticipation, because having treated of john in his third Chapter he would speak of all that befell him in that place, so setting down this story before, when it should have been handled after. Matthew and Mark set it down by occasion of a common speech, that john was raised from the dead: Matth. 14 2, 3, 4, etc. Markae, the concisest and briefest in gathering the sums of History, is in this the longest, Chapter 6. vers. 17, 18, 19, etc. All agree in the main substance, that Herod did imprison john for reprooving him for marrying his brother's wife. They differ only in adding some circumstances: as Luke adds, first, that Herod was a Tetrarch: secondly, that Herod was rebuked of john in plain terms: thirdly, that he rebuked him of all the evils that he had done: fourthly, that he added this yet above all. Matthew agrees with Mark, but adds the cause why Herod killed not john, because he feared the people. Mark adds; first, that Herod sent either Pursuivants, or soldiers, or the like: secondly, that expressly Herod had married Herodias: thirdly, that Herodias had a quarrel with john. Fourthly, why Herodias could not have her mind, because of Herod's affection to john. We will handle them all in one joint Text, which may be divided into three parts: First, the cause of his imprisonment: secondly, the manner thereof: thirdly, the event and issue intended against him. In the cause, viz. john's rebuking, consider, first, who rebuked; john. Secondly, whom; Herod. Thirdly, for what, for marrying his brother's wife. The manner, shows, first, how he was taken; he was sent for. Secondly, how he was used, first, he was bound: secondly, put in prison: thirdly, there shut up. The event was the danger of his life; which came first, from Herod: secondly, from Herodias: and was escaped by Herod's affection, first, towards john, this hindered Herodias purpose: 2. towards the people, this hindered his own purpose. The party rebuking was john, a public Minister of the Gospel sent of God, to preach Faith in the remission of repentance and conversion from sins. He was both a Minister, and an extraordinary one, by virtue of which calling he had power and authority to reprove all wheresoever he came. Doct. Public Ministers of the Word, they among others are especially bound to reprove public offences: Ezek. 3.17. Esay 58.1. 2. Tim. 4.2. For the calling of Ministers doth require thus much at their hands, because they are Watchmen over men's souls, and reproof doth belong to the cure of men's souls. Heb. 13.17. Ezek. 3.17, 18. AN EXPOSITION UPON THE FOURTH OF JAMES. james 4.7. Resist the Devil, and he will fly from you. THese words contain a commandment, [Resist the Devil:] and a promise, [and he will fly from you.] In the commandment two things are to be marked, first, an action; secondly, the object of that action. The action is a Resistance, the object, the Devil. First, of the object. By the Devil here is meant all sins and temptations arising either from that corruption that is in us, and so from ourselves; or else springing from external objects, and such motions as are by the Devil immediately suggested unto us. All which are termed by the name of Devil, because he hath the chief hand in these matters, and is a principal agent therein. The action of resistance is that, whereby a spiritual soldier of Christ jesus doth strive and endeavour according to that measure of grace that is given him to avoid all sins whatsoever, and to please God in all things, not to offend him in any. This action thus explained in general, respecting the whole course of man's life: let us consider it therefore in a more particular regard, according as we are to put it in practice at several combats, with several temptations. For the better performance of it, we are to consider three things: first, our preparation before the combat. Secondly, our behaviour in the very time of the assault. Thirdly, our demeanour when the fight is ended. For the first, it is needful that we be armed for our defence; the parts of which spiritual armour, we may see afforded unto us out of the Eph. 6.14, 15, 16, 17, 18. The first piece, is to have our loins girt about with verity: that is, an heart firmly grounded and established in the truth, in certainty of God's pure worship and Religion, that we be not carried about with every blast of outside doctrine. The second, is the Breastplate of righteousness; that is, a steadfast resolution of the heart, to be upright, righteous, and holy before God in all things, not willing to offend him in the least: as David saith, Psal. 40.8. I have desired to do thy good will, O my God; yea, thy Law is within mine heart. The next part, is to have our feet shod with the preparation of the Gospel of peace: which is an undaunted and ready mind to make a constant profession of the Gospel in all places, and at all times, though it be to loss of lands, goods, living, yea, life: as Saint Peter wisheth us, to put on our Sandals, and to be ready to give an account of our Faith to every one that shall require it of us. The fourth is the Shield of Faith; which is a lively and steadfast persuasion and assurance of the mercy of God in jesus Christ, particularly belonging unto us; the force of which, is to quench all the fiery darts of the Devil; that is, all strong, all sudden, and all dangerous temptations by him suggested. A fifth, is the Helmet of salvation, which, as it is 1. Thes. 5.8. is the hope of everlasting life, whereby our heads being covered, may be preserved from doubt and despair. Another is the Sword of the Spirit, which is the Word of God: the use of which is, that we ought to labour to be furnished with such pregnant places of Scripture, as whereby we may both defend ourselves, and offend Satan, according as Christ did, Matth. 4. The last is Prayer, whereby we must entreat the aid and assistance of God's Spirit, to strengthen us to the combat. Our behaviour in the combat ought to be guided by these rules: First, entertain not with any liking the first motions to sin, but resist the primary beginning, enticements, and occasions to them, and suffer them not to have a place of abode in heart and affection. Reas. 1. From the nature of sin, which being not at the first, repelled quickly gets ground of us. By the example of David, who first was idle, then looked; the temptation left him not there, but then he lusted, and afterwards committed actual folly: 2. Sam. 11. So Peter, first, he denied barely; secondly, than he swore it; thirdly, he cursed and denied: Ma●. 26.70, 72, 74. Secondly, because the Devil as he is strong, so is he subtle: give him an Inch, and he will take an Ell. Give him but entrance to set foot into your heart, and you shall hardly choose but he will possess it wholly. Thirdly, put not too much trust and confidence in our own strength, but rather to be strong in the Lord, and in the power of his might, Ephes. 6.10. This confident boldness, and reliance on our own ability, caused Peter's fall, Luk. 22.33. Fourthly, we must not believe the Devil, nor hearken to his persuasion and reasons; nay, nor trust him, though he spoke truth. So when the Devil took on him to be a Preacher, Acts 16.16, 17, 18. Paul would not suffer him to speak, but commanded him forth. So Christ rebuked the Devil, Luk 4.34, 35. Eve sinned by being credulous, in believing the Devil when he uttered a loud lie, Gen. 3.3, 4. Fifthly, we must consider what profit a stout resistance doth bring viz. that the Devil will be the weaker, the more foils he receives, and we the stronger. Lastly, take heed that we compare not the pleasures of sinning and yielding to the temptation, with the pain of resistance, for then soon shall we fail: but rather compare the pain of resistance with the horrors, anguish, and perplexity of an evil conscience, which follow the committing of any sin, and see whether is rather to be undergone. The burden of an evil conscience. Solomon (Prou. 18.14.) describeth, saying, The spirit of a man will sustain his infirmity, but a wounded spirit who can bear it? After the combat ended, if thou obtain the victory, first, give God the glory and praise, not ascribing it to any strength, or worthiness in thyself; take heed of this pride. Secondly, avoid security, and think not when thou hast overcome one, than thou hast vanquished all; but know, that one temptation, like waves, come one in the neck of another. And therefore provide thyself for a new assault. If thou be overcome, think with thyself, that, it may be, God hath let you fall, thereby to punish some sin in thee. Secondly, lie not in sin, but endeavour to renew thyself by repentance, knowing that it is as great, if not a greater victory, to recover being fallen, then to avoid a fall. Encouragements to this duty are, first, the promise here made, that he will fly from us, like a coward, that seeing his adversary buckle his armour to encounter with him, takes him to his heels. Secondly, consider the intent of Satan in allu●ing us to sin; that it is not for our good, but for our destruction. So let us not yield to his pleasures, and be drawn away by his allurements. Thirdly, learn the nature of sin, that is it such as lays us open to the judgements of God both here, and hereafter. Lastly, think of those many mercies God hath vouchsafed; and then say with joseph, How can I do this, and so sin against my God, Gen. 39.9. One thing to be performed in the time of combat is left out, which is this, that when the Devil laboureth by any temptation to draw us into any vice, we should not only withstand and resist this temptation, but also endeavour to do the contrary virtue: as joseph being tempted to adultery, exercised himself to chastity, Genes. 39 and job, who when Satan had done all that he could to make him curse, and blaspheme God, did not only not do that, but did the contrary, he blessed and praised the Name of God, job 1. last verse. AN EXPOSITION UPON THE SECOND OF GENESIS. Genes. 2.9. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food: the tree of life also in the midst of the Garden, and the tree of knowledge of good and evil. FIrst, some Sacraments God gave unto man, first, in his innocent estate, which were two; first, the Tree of Life; secondly, the Tree of Knowledge of good and Evil. Secondly, some in his corrupt estate; First, either before Christ prefiguring him: Secondly, or after Christ, as memorials of him. Thirdly, Sacraments before Christ were of two sorts: first, either such as did belong to all sorts of people. Secondly, such as were peculiarly appropriated to the jews. Fourthly, of the forme● sort were, first, the Flood, and Noah's preservation in it: secondly, the Rainbow. Fifthly, of the later sort there are two kinds: Sixthly, 1. Some were extraordinary, during but for once, or a short time, and answering either to Baptism, as 1. Cor. 10. first, the Red Sea; secondly, the Cloud: or to the Lords Supper, as first, the Manna; secondly, the water flowing out of the Rock. Seventhly, 2. some were ordinary: as first, Circumcision answering unto our Baptism, 1. Col. 2. secondly, the Passeover answering to the Lords Supper. Eightly, Sacraments after Christ's coming to continue till the end of the World, are two: First, Baptism; Secondly, the Supper of the Lord. The two Trees are described: First, by their place: first, general, the Garden; secondly, particular, the midst of it. Secondly, by their names. Middle, ● though this may be understood that the T●ee was in the garden, and no more; yet it is better to take it properly, that it stood in the very midst where it might always be seen, and thought of by the man. Tree of li●e,] some expound this allegorically: but that it is not so meant appears, by the plantation, by the growth, by the fruits they bore, by the ends of their placing there, by the event of the transgression. It was a Sacrament in two respects. 1. To put man in mind of his present [immortal] estate, by virtue of his creation. 2. To give him notice of his future estate. which should be according as he used or abused this. The Tree of Knowledge, did assure him, that if he did transgress, he should die the death. Why it was called the Tree of Life, there is some doubt. Some said that it had vigour in it, to preserve the life in perpetuity, and immortality. But it seems to be otherwise: for first immortality was properly given to man in his creation, why then should we give it to the Tree of life? Secondly, than it must either have kept him from sin, or have given him immortality, whether he had sinned or no; both are false. And to the objections, which may seem to confirm that opinion, as first out of chapter 3.22. Lest man should put forth his hands etc.] We answer that it is taken Ironically, to lay forth man's conceit plainly. 2. Why then man should be driven out of Paradise? Aansw. First, because that he might the better know, that he was indeed deprived of life, being now thrust from the sign. Secondly, to show that he was not worthy of the thing signified, viz. life, because he was unworthy of the sign. Thirdly, to show that the sign doth not belong to them, who have no right and title to the thing signified. For now Adam had lost l●fe eternal, whereof this was a sign. Then the safest resolution is, that this Tree, was called the Tree of life, because it was ordained of God a sign and pledge of life eternal, so long as man remained obedient. So that other tree was a sign and seal of that wo●full knowledge that man should have, if he did transgress: not that this tree could infuse any knowledge. Now this did seal up eternal life in two respects. 1. In assuring him that he was now immortal by his creation, and that he should continue therein. 2. In a representation of Christ, who is life, Col. 3.4. Prou. 5. 8. joh. 1.4. For man in his innocent estate, should have had need of Christ, though not to be incarnate, yet as he is the wisdom of the Father, and the power of God, by whom all things were created. So this was to show that this life came not from himself, but from Christ. Gen. 7.23. And every living substance was destroyed, which was upon the face of the ground, both man and cattle, and the creeping things, and the foul of the Heaven; and they were destroyed from the Earth: and Noah only remained alive, and they that were with him in the Ark. THese words lays down the event of that great deluge, and contains in them two points. First, that the World and other creatures were destroyed Secondly, that Noah, and the rest of his family were preserved They are a ground of that third Sacrament before mentioned. In handling of which, we will consider three points. 1. That this is a Sacrament, which is apparent by that application which Saint Peter m●kes of; 1. Pet. 3.21. where he maketh Baptism, and the flood, alike figures representing one thing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a resemblance of a thing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a like resemblance of the same thing [sometime.] For we are not to understand this, as a subordinate Sacrament, or as a Figure of Baptism, for than it follows. First, that a Sacrament may be a sign of a Sacrament. Secondly, that something should be represented to Noah, which he knew not of, for Baptism was instituted long after. 2. What kind of Sacrament this was; It is first, the first Sacrament which we read recorded in Scripture, given to the Church, [after the fall of man.] Sacrifices there were as we read of Abel and Cain, which were also in a manner as Sacraments, because both represented Christ, and God by that means did uphold their faith in expectation of him. But now the Church having a long time waited for the accomplishment of the promises, and accounting them to be now the further of, that they might say as it is, 1. Pet. 3 4. It stood in more need to be supported in faith and hope, and so God ordained first extraordinary Sacraments, and then ordinary to continue till Christ's coming. 2. This was an extraordinary Sacrament; such as were those that were either done but once, or did continue but a short time; as the Red Sea, Manna, etc. Now it was extraordinary in two respects. First, because it was wrought by a miraculous power of God. Secondly, because it was wrought upon an extraordinary occasion: yet nevertheless, though for the Act it was but once for the use, it is continual to the Church of God. 3. In what respect it is said to be a Sacrament; and these are; First, in general, because it represents unto, and assures the Church of God of their deliverance from the wrath of God, by which all the world beside perished; Secondly, particularly; First, because it did prefigure the kill of the old man, and quickening of the new, and preservation of it unto life eternal. In that the wicked World perished, and righteous Noah was preserved alive: the which thing is ascribed to Baptism Rom. 6. initio. Secondly, because that as safety was brought to Noah, by means of the Ark: so salvation is not to be had, but only by Christ. Act. 4.12. 3. Because as the Ark could not save Noah, unless he were in it; so likewise must we be in, and of the Church: whereof the Ark was a figure, it representing Christ, not as a particular person, but as a mystical body, joined with his Church. Other resemblances their might be made, as; First, that in the Ark were few, so they are but few that ioy●e themselves to the Church, and repose confidence in Christ. Secondly, that as of those that were in the Ark, one was a cursed Cham. So in the Church there are many Hypocrites: but those before alleged, are the main and principal points. The instructions that arise out of this place are; First, in general, to show unto us, that this History is analogical; it hath not only an historical, but also a mystical and spiritual sense. Neither yet will it follow, that one place may have two senses; for these are but two parts of one entire and full sense. Quest. But how may a man know when their is a mystery, besides the history? Answ. This we may know; First, by a diligent observation of the circumstances. As the Apostle doth prove by circumstances; Heb. 4.7. that what the Prophet David speaketh; Psal. 95.7. must be understood of the spiritual rest. So Act. 2.29. Peter proves David's speech to be meant of Christ; Secondly, by comparing one place with another, the Old Testament with the New: as that of the Red Sea. By 1. Cor. 10. That in Exod. 12.46. with joh. 19.36. thence we must learn diligently to mark the Scriptures, to observe the circumstances, but especially those applications that the Holy Ghost maketh, because this is the surest way. 2. That God doth perform a double benefit to his children, by temporal preservation. First, safety from temporal danger. Secondly, assurance of deliverance and redemption from sin; which as it shows the tender care of God over us, so it teacheth in all temporal preservations, to have an eye to him, in regard of our souls, for if God be merciful to preserve our bodies, how much more our souls; and though all temporal deliverances are not Seals and Sacraments of this yet this use may we well make of them. But withal as Noah did, so must we. 1. Believe God's promises, and apply them to ourselves. 2. And also yield ourselves to the direction of his Word, in regard of the means to accomplish the same; which is a main and principal use of this story. 3. Hence observe, that those things which work destruction to the wicked, are a means of preservation to the Godly; as was the Red Sea. The Angel that went behind the Israelites camp. Christ, the Word, the Sacraments; which is for the comfort of the faithful, that they need not be terrified with those judgements that befall on others. For as a mercy showed to the faithful, shall be no advantage to the wicked, so a judgement lighting on the wicked, shall be no damage to the godly, I mean in regard of that which is indeed, viz. spiritual hurt, or spiritual blessings. AN EXPOSITION UPON THE TWELFTH OF EXODUS. Exod. 12.8. And they shall eat th● flesh in that night roast with fire, and unleavened bread, and with bitter herbs they shall eat it. RItes appertaining to the eating of the Passeover. 1. With what it must be eaten. 2. After what manner; viz. in haste. 3. The time when it must be eaten. 4. The place where in. 1. It must be eaten with, First, unleavened bread: Second- S●wre herbs. Unleavened bread verse 8. further urged verse 15.16.17. the use of it enjoined not only that night, but during the use of that Sacrament they must eat it seven days; yet a strict penalty laid on the non-obseruers of this ordinance verse 19 Reason, of this ceremony was because of their haste, implied verse 34. & 39 and it was a custom, in haste to make unleavened cakes; Gen. 18.6. To find out the Ministry hereof, we must consider that leaven is taken; First, in the good part, Matth. 13.33. for the Kingdom of Heaven; and so the opposition stands not here. Secondly, in a bad sense, for corruption in Doctrine and pravity in life and conversation; and so in this place unleavened bread must be taken, as signifying sincerity in conversation and truth, in doctrine; 1. Cor. 5.8. Matth. 16.6.12. Use, of this is to teach us, that all that will partake of Christ aright, must be sound instructed in the Doctrine of faith and purity and innocence of life; 1. Tim. 1.19. which belongs not only to Ministers but to all others as Eph. 4.15. Truth in Love, which is the fulfilling of the Law; Col. 1.10. 2. That those that are either depraved in their judgement, or corrupted in life and conversation are not fit to eat of Christ as Idolaters, Heretics; Gal. 3.1. malicious persons, etc. 3. From the metaphor of leaven, whose nature is, that a little doth season the whole lump. 1. Cor. 5.6. learn that we have a special care to withstand every error, etc. every sin, not contenting ourselves that we are not open Idolaters or notorious sinners, seeing a drop of poison will infect a whole cup of medicinable potion, an one error or sin, will make a breach in conscience, big enough to give the Devil entrance into the possession of all; so Heb. 12.15. when any root of bitterness doth but peep up, we must nip it: and not only aught we to avoid the sins, but also infectious persons, as Heretics, Idolaters, profane persons, not to be companions with them; 1. Cor. 5.13. Rom. 16.17. Sour herbs. Heb. it is bitterness, which some expound bitterness and anguish of heart: but considering that here is spoken of those outward things, where with it was to be eaten: I take it to be rather meant of some sour herbs, or sauce as the like. Reason, of this was that they should have a means to put them in mind of that anguish and vexation they suffered in Egypt. Mystery implied is two fold. 1. That the profession of Christ is joined with affliction; Luk. Act. 14.22. 2. Tim. 3.12. 2. That to the partaking of Christ we must come with contrition of heart; Matth. 11.28. Luk. 7.38. Of this a double use may be made. 1. That if we look to have part in Christ, we must not expect that all things should be sweet and pleasant; but in our professing of Christ, and enjoying of him, we must look to have sour sauce, to this sweet meat; lest in regard of the corruption of nature, this sweetness grow full sour, and we loathe it: wherefore as this must stir us up to patience, so must it teach us how to esteem of afflictions, as of sauce to make us relish our meat, and to have the more appetite to it. 2. That when we approach to Christ to reap any benefit by him, we must come with a contrite heart. Psal. 51.17. Exod. 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste: it is the Lords passover. IN this verse is set down in what manner the passover, was to be eaten, expressed in four branches. First, your loins girded; secondly, your shoes on your feet; Thirdly, your staffs in your hands; Fourthly, ye shall eat it in haste. In which in general, we see that they imply a kindness to take a journey. The mystery whereof is, first that there must be in us a promptness and readiness to that work, whereunto God shall call us, a duty much commended unto us in Scripture; Psal. 57.7. & 27.8. Matthew 11.12. Luk. 16.16. Psal. 40.7. Heb. 10.7. For such a promptness and readiness, is a sign of th● willingness and cheerfulness of our hearts a thing most acceptable to God; 2. Cor. 9.7. And it reproves he backwardness and sluggishness of men, to come to the ordinance of God, to preaching on the Sabbath, to the Sacrament, etc. 2. Hereb is signified that we be ready, for our passage from the Egypt of this world, unro this Canaan of Heaven: for these were a type of the other; Matth. 24.42. 1. Thess. 5.6. Because we know not when our passage shall be, as the Israelites knew not at what hour of the night they were then to depart. This reproves, the security of men, that think lest of their departure hence, as that common and wicked speech showeth; I thought no more of it, then of my dying day. From which, want of due preparation, it cometh that when the time of departure is at hand, men become either dead in heart, and uncapable of all comfort, like Naball, or like Belshazer, are filled with fear, horror, and amazement, winhin and without. Dan. 7.6. Let us be rather like the wise Virgins, and that faithful Servant; Luke 12.36. always attending and looking for the coming of his Master. Now come we to the particular branches. 1. Your loins girded, which phrase is used in the Scripture, in a double respect. 1. For a close and fast girding of a man's apparel unto his middle 2. For a trussing up of his garments, unto his girdle. The former is taken from Soldiers, that buckle their Armour together with their girdle; as God bid job gird up his loins, when he would have him stand to his defence, and answer for himself; job 38.3. & 40.2. in the like sense; Ephes. 6.14. and this sense is not here meant, for God would not that they should prepare themselves to fight with Pharaoh. For the better understanding of the latter sense, we are to know, that in those Eastern countries, they went with long side gowns hanging down to their legs, which were an impediment in travelling, if they were not trussed up. And therefore they being now to take a long journey, God bids them truss up their gowns to their girdles; in this sense are 1. King. 18.46. 2. King. 4.29. & 9.1. The mystery is, that we suffer not any thing to hinder us in our course and work that we go about; this is not meant of such things that are unlawful and wicked, but of those that be lawful, good, and as needful as our apparel, that if we observe any hindrance to proceed from them in our holy course, to be careful to remove it, which as it is meant; jer. 1.17. Luk. 12 35. 1. Pet. 1.13. So without a metaphor it is plainly expressed; Heb. 12.1. For it is a point of wisdom, when we aim at any thing to remove all impediments, or else we venture the loss of the thing we aim at. Use, That when lawful things do become hindrances, as they do many times by our immoderate use of them, our doting upon them, or preferring of them to other better things; Luke 14.18. etc. we do take them away, and abridge ourselves of them; 1. Cor. 7.31. 2. For reproof of those that care not what burden they lay upon their backs, how many offices they get, how much lands and livings they heap up, what pleasures, what company they follow, though in the mean time they be by these things hindered from attending unto better duties, to the worship and service of God. 2. Your shoes one your feet. What! were they wont to wear no shoes on their feet. Answ. It may be when they took their repast, they had no shoes on, it being the custom to lie on Carpets, on which also they went. joh. 13.23. 2. It may be that they had shoes which they did wear at meals, and others which were for journeys, but there can be but a conjecture at these things. Mystery is, that for the furtherance we may use all lawful helps. And for this cause as their is a fight, so is their Armour appointed. Eph. 6. where verse 15. we are likewise commanded to have our feet shod, with the preparation of the Gospel of peace, so that albeit the way which we must go through be rough and thorny, that is, full of afflictions, yet shod and furnished with the comforts of the Gospel, we may go on boldly without fear of pricking. 3. Staffs in your hands.] Staffs, we know, serves to help men in their journey, and to rest themselves upon when they are weary. These staffs are the promises of salvation, which must sustain and uphold us, as, Thy Rod and thy Staff, they comfort me: Psal. 23.4. Doct. From hence it followeth, That we ought to be conscionable in the use of those means that God hath afforded us for to help our infirmities, as in all things to consider the reward, etc. Heb. 12.2. And it reproves those that are bold and presumptuous of their own strength and ability, and refuse the means appointed, whereby many times they fall away. 4. And ye shall eat it in haste.] This is the last ceremony, and it is laid down as a reason of the former. And the reason of this reason is expressed, vers. 33. For God intending to bring that great judgement on the Egyptians; and foreseeing how the Egyptians would thereupon deal with the Israelites, by forcing them to be gone upon the sudden, he doth thus provide, that they should be all in readiness to depart. Doct. God is careful to provide help for his people, when they are in any straits. When the World was on the sudden to be drowned, he caused Noah to make an Ark before hand to save himself. When the Children of Israel travailed through the Wilderness, and were to depart from every place on a sudden at the rising of the Cloud and Pillar of fire, God caused them to dwell in tents, and not to build houses. So that every way he doth fit and prepare his people to those states that he means to bring them. For he that forewarned, is fore-armed; and troubles that come on a sudden, make men at their wit's end, and cause many distractions. Use is, to be careful in using the means that God hath provided for our good, as because the coming of the Son of man is sudden, to watch; because as death leaves us, so judgement will find us, and the hour thereof uncertain, it teacheth to be always prepared for death. Thus though they come on a sudden, they shall not be sudden to us, etc. The mystery hereof is, that in this world we have no place of abode, but must always be, as still going out of it. A point manifest by the line of the patriarchs, by the Children of Israel in the Wilderness living in tents: See Heb. 11.9, 10. 2. Cor. 5. 2. Phil. 1.23. 1. Cor. 15.31. We must therefore make haste, and use the things of this world in haste, because we have a long journey to go, and know not how much time we have thereunto. To this end let us learn, as Psal. 90.12. and be as the Apostle, Phil. 3.13. where the metaphor is taken from runners, that look not unto that which they have run, but how far they have to run yet unto the mark. This haste is to be made, first, for fear of hurt that may come by abiding. Thus the Angels hastened Lot out of Sodom, lest he did partake of their punishments. So must we haste, because of temptations of that body of death we carry about, of snares, allurement and disgraces, etc. whereby we are drawn to forsake the Lord. Secondly, the expectation of a benefit causeth men to make haste; the benefit that cometh to us, is freedom from sin, eternal glory, and the enjoying of all good, etc. Some add unto these a third right, namely, that they did eat it standing. Where of albeit there be some probability, because of the former circumstances (which nevertheless might be all done sitting after their usual manner) yet it is not expressly set down, and so no inference can be drawn from it, that therefore the best manner of gesture to eat the Lords Supper is standing. Now in general concerning all these forenamed Rites, we may observe this property; that some of them were only peculiar to this Passeover, and to no other: as first, that the Lamb should be kept four days, vers. 3.6. Secondly, the liberty they had to choose a Lamb, or a Kid. Thirdly, the sprinkling of the blood upon the doore-posts. Fourthly, all those next before mentioned, of eating it with their loins girded, etc. Fifthly, the not going out of the house until the morning. These Rites were then commanded and used, in regard of the present circumstances and occasions, but were never in use afterward. And this may appear in that, at the second institution of the Passeover, when it was ordained to an anniversary rite, they are not repeated, nor yet were performed by Christ, when he did abrogate the same. And this we may observe, that there may be rites in the first institution of ordinances, which are not of perpetual use. So in this Passeover they were to keep their houses, and to sprinkle the blood only at this time, because at this time only the destroyer was to pass by: and likewise to eat it in such haste, because now only they were to be gone out of Egypt on a sudden. So in the Lord's Supper, Christ used unleavened bread, because at that time there was no leavened bread to be eaten: also he celebrated it at evening, because it was immediately to succeed the Passeover, which was eaten at Even. So he sat at the Lords Supper, having sat before after the fashion of the Country at the Passeover. A rule to know when such rites are occasional, as if they be not expressed in the words of the institution of the ordinances. Seeing therefore the gesture of sitting, is neither by the Evangelists, nor Saint Paul, repeating the institution, expressly set down, we are herein to submit ourselves to the orders appointed by the Church. Vers. 14. And this day shall be unto you for a memorial: and you shall keep it a Feast to the Lord, throughout your generations: you shall keep it a Feast by an ordinance for ever. 14. Seven days shall ye eat unleavened bread, eu●n the first day ye shall put leaven out of your houses: for whosoever eateth leavened bread, from the first day to the seventh day, that soul shall be cut off from Israel. 16. And in the first day there shall be an holy Convocation, and in the seventh day there shall be an holy Convocation to you▪ no manner of work shall be done in them, save that which every man must eat, that only may be done of you. COncerning the time of the celebration of the Passeover, we are to note, first, the beginning; secondly, the continuance. 1. In the beginning observe; first, upon what occasion it was ordained: secondly, on what time of the year celebrated. First, the occasion was that great deliverance from Pharaoh, and that bondage wherein the Egyptians held them; the same night that this deliverance was to be sent, this Passeover was instituted. God so disposing of it, first, in regard of himself, to show that this deliverance came from him, in that every thing came to pass according as he had before signified. Secondly, in regard of the people, to strengthen their faith and hope, that seeing all things accomplished according to this sign, they might believe in God, and have their hearts enlarged to praise and trust in him. Secondly, the time of the year on which it was celebrated, is set down, vers. 18. In the first month; that is, in the Spring time, answering in part to our March. The fourteenth day of the month; at the full of the Moon, after the Spring Equinoctial. God making choice of this time, that even the time might stir up their hearts, and encourage them to hope for a deliverance. Also it was a type of Christ, whose coming brought with it the Spring of grace, of knowledge and illumination, etc. Quest. Here a question may be moved, whether they were strictly bound to observe always this time, and no other. Answ. To this we answer in general, that they were not so strictly tied unto this time, as that upon no occasion it might be altered. This appears by that story which is recorded, Numb. 9 vers. 6. to 14. Out of which we may note these points; First, that God requires not impossibilities of his children, but doth dispense even with his own ordinances in case of necessity, as here in case of legal uncleanness, by burying a dead man, God gave them liberty to alter the time unto another month. So in the wilderness was Circumcision, because of the uncertainty of their journeys; and so there may be many necessary occasions to hinder a man from the Sacrament, and so I doubt not, but if a man that hath long lain bed●ed, should have a fervent desire to receive the Communion, the place might be altered, and it might be celebrated in a private house there being company sufficient to make a Congregation, the like may be said of Baptism. Secondly, that it is better to forbear for a time, then being unprepared, to come to the Sacrament. Against this may be objected the example of those that came unpared to the Passeover, 2. Chron. 30.17, 18. But we answer, that God showed his displeasure at this, in that he plagued them, ver. 20. although at the prayer of Hezekiah, and their own repentance, no doubt he healed them. Also they had honest hearts, and did this in ignorance, wherefore he passed by their infirmity. Now if there might be Legal uncleanness without sin: and yet those that were thus unclean, might not come to the Passeover, much more ought we that are indeed defiled with sin, abstain for a time, lest being unprepared, we make the Sacrament unfruitful unto us, and an occasion of bringing judgement upon us, 1. Cor. 11.28. Thirdly, that we do not wittingly and willingly hinder ourselves from the Table of the Lord. For these men were grieved, that they could not come, as appears by their complaint to Moses, which shows they were necessarily hindered. And vers. 13. we see a great judgement threatened against such as might come, and did neglect it. Wherefore it must be a matter of necessity that hinders us, and not every pretext that we make unto ourselves. So likewise many will make themselves unfit, by continuing in malice and anger against others, by which means they continue still in impenitency, and also show their light esteem of God's ordinance. Fourthly, that if we be necessarily hindered at one time, we labour to make it up at another, hereby showing our true desire and religious care. 2. Concerning the continuance of the Passeover, we are to note, first, how long it lasted at once for the celebration of it. Secondly, how long it lasted in the continual succession of it from year to year. Concerning the former, it was celebrated seven whole days, vers. 15. to the end that it being a great ordinance, a memorial of a great benefit, and a type of a greater, it might have a solemn celebration. Now it was kept seven days, because it was just seven days before their full deliverance accomplished: for the first day they came out of Egypt, and the seventh, they passed over the Red Sea. Here two questions may be asked: First, whether they might increase, or diminish the number of these days? Answ. No: they might not alter the days, to the end that the mystery might be always had in remembrance, and be an occasion to declare unto their children, when they should ask them the reason of them, all the circumstances of that deliverance. But in the 2. Chron. 30.23. we read that it was kept fourteen days. Answ. First, they kept indeed a Festival seven days over, but it was not the Passeover. Secondly, if they did celebrate the Passeover seven days longer, it was because many were unclean amongst so many people, who could not go home and come again the next month, and so they thought that it might be continued other seven days, so that it was extraordinary: upon that Law, Num. 9 Quest. 2. How these seven days were celebrated. Answ. 1. In general all these seven days were holy, Leu. 23.4. 2. But yet we must distinguish between the first and the last day, and the five middlemost. The five middle were holy in these respects: First, because that rite of eating unleavened bread was to be continued. Secondly, because on all those seven days there were extraordinary sacrifices to be offered, proper to those days, besides the continual morning and evening sacrifice, Levit. 23.8. Numb. 28.23. Thirdly, because the people were to come together morning and evening to worship God, and to feast together in a holy rejoicing in the Lord, 2. Chron. 30.22. Luk. 2.43. But the first and seventh were in a peculiar manner, and more strictly holy. First, because on these days there was an holy Assembly, vers. 16. Levit. 23.7, 8, Numb. 28.18, 25. What this holy Assembly was, see Nehem. 8.2, 3, 5, etc. Secondly, in regard that they were not to do any servile work on these days, vers. 16. to the end they might have the more liberty to worship God, and not to be tired and wearied with labour on the five days. Vers. 15. For whosoever eateth leavened bread, from the first day until the seventh, that soul shall be cut off from Israel. THe last thing to be considered, is the necessity of this Sacrament of the Passeover, and so consequently of the Lords Supper, instituted in the room thereof. That there was a necessary observation of it, appears in two respects: First, because it was expressly and simply commanded of the Lord, vers. 14. Secondly, because of the penalty laid upon those that should wilfully neglect, or contemn it, vers. 15. for although only this particular Rite of unleavened bread be here expressed, yet by a Synecdoche we must understand it of the whole Ordinance, so that the contempt or neglect is not only of this rite, but of the whole Ordinance, as appears by comparing this with Numb. 9.13. That we may more distinctly see wherein this necessity consists, we are to consider in general; that a thing is then said to be necessary, without which another thing cannot be. Now this is used in two respects; first, for a thing that is absolutely necessary, without which a thing cannot possibly be, so as are the causes of things said to be necessary. Thus Christ's death is absolutely necessary for our salvation. Secondly, it is taken for that which is necessary by consequence, for the better effecting, and more easy performance of a thing. The Sacraments are necessary; not as causes, for than should they give grace and salvation. But they are necessary as a means of salvation, and that also not simply: for so is Faith the means, and this cometh by hearing of the Word, but in these two respects: first, because God hath commanded them, they are his ordinances to try our obedience; and so although we should reap no benefit by them, yet were we to observe them. Secondly, in regard of our need, because we are carnal, and are most moved with things objected to our senses, not so much apprehending spiritual mysteries, and therefore for the help of our understanding, and strengthening of our Faith, God ordained the Sacraments, that so more particularly we might apply Christ to ourselves. Therefore we must distinguish between the outward signs, and the thing signified. Christ is that which the Sacrament represents, now to feed on Christ, to celebrate this Passeover (for so is he called) is absolutely necessary, without which no salvation, joh. 6.53. But as for the Elements and other Rites, they are necessary but in part, not as causes, nor as means simply, without which there were no partaking of Christ, but in regard of God's command, and our better help. In the Penalty observe, first, the Extent thereof; secondly, the Persons against whom it is denounced. 1. The Extent is in these words, [that person shall be cut off from Israel.] To take this in the largest extent, it setteth forth three things: First, that those that offend against this charge, shall be separated from the communion and fellowship of the people of God, and so be accounted as Heathen men, 1. Cor. 5. last, alludeth hereunto. Secondly, the taking of them clean from the face of the earth, either ordinarily by the sword of the Magistrate: for so this cutting off is taken, Exod. 31.14, 15. or extraordinarily by the hand of God. Thirdly, a deprivation of salvation and debarring from life eternal, a cutting off from having fellowship with the body of Christ hereafter, because here they so little regarded the communion of his members; as Psal. 69.28. 2. The persons against whom this judgement is threatened, are plainly set down, Numb. 9.10, 13. Where we see, that if urgent causes did hinder any one, God in that case did dispense with him, but if when he might conveniently keep the Passeover, and was not hindered by the providence of God, he did then neglect it, than was he liable to this punishment. We see therefore that the jews were bound in conscience to the observation of the Passeover, as they also did, vers. 28. and in times succeeding, when they were grown careless, or had forgotten the ordinances of God, we see that godly Kings considering the great necessity of it, had great care to restore it to its former observation; as josiah and Hezekiah, 2. Chro. 30. To apply this to ourselves, seeing that there is as great necessity of our Sacraments, as of these of the jews, as great a penalty denounced against the wilful contemuers and neglecters of ours, as of theirs, we have as great need of these helps as they, and as great benefit redounds to us as to them, it follows that we are as strictly bound unto the observation of the Sacraments as they were; and therefore we are not to thinks it a matter arbitrary, and left at our choice, but to make conscience to come, when God by his Minister doth invite us. 2. Again, as here is condemned all wilful profanation, and contempt of the Sacraments, so likewise is reproved that superstitious conceit that many have of the necessity of it, who if they be sick, will have the Sacrament brought to them, etc. AN EXPOSITION UPON THE THIRTIETH PSALM. Psal. 30.2. In whose Spirit there is no guile. GVile is a spiritual deceit, whereby a man deceives himself before God in the matter of his salvation. The kinds of it may be reduced to four heads. 1. Guile, in respect of God's favour when a man is deceived by a false persuasion, that he is in the favour and love of God. This is done three ways: 1. By comparisons; when a man compares himself either with himself, or with gross notorious sinners that come far behind him in goodness, or with civil righteous men. As did the pharisees, Luk. 18.11, 12. such are said to be alive without the Law. Rom. 7.9. 2. By reason of temporal blessings, which because a man doth enjoy plentifully, so he straightway concludes, that he is beloved of God. 3. Lastly, which is the most fearful, when men being punished with crosses and calamities, do hereupon gather, that God loveth them, saying, that they have their punishment here, and so they shall escape hereafter; though in the mean time they never repent of their sins, and leave their wicked courses, for which end God did thus punish them. 2. Guile and deceit of the heart in respect of Sin; this is either before or after the committing of it. Before the committing of a sin, a man's hear● deceives and beguiles him four ways. 1. By persuading him, it is but a small venial sin; so extenuating it, as a matter not much to be stood upon. 2. But if the sin do seem great and ugly, than it labours to make him believe that God seeth it not, he takes no notice of it. 3. If this persuasion take no place, but that he think God will see it, than it suggesteth unto him that he will not punish him for it, he will pass by it, etc. 4. If all this serve not the turn, than it persuadeth him, that repentance may easily be had for it, that he will repent for it afore he dies, etc. After a sin committed, the guile is threefold. 1. A man's corrupt heart will endeavour to bring him to a love and liking of that sin, and make it seem pleasant unto him, that he may not repent for it. Secondly, or else to cause him to defend it by colourable shifts and excuses, that he may seem to do it lawfully. Thirdly, if it do begin to gripe him, and to prick his conscience, then doth it labour to choke this grief and sorrow, and so to hinder sound repentance, and that three ways: First, by merriment, when a man thinks it but a melancholy, and so gets him among merry companions to music, and such like, to drive it away. Secondly, if so it leave him not, than he performs some short humiliation for fashion sake, without true sorrow indeed, that so hereby he may as it were, get himself out of God's hands. Thirdly, by some ceremony or other; as when some covetous extortioner that gets his goods unlawfully, and never thinks of restitution, upon his death bed, or before, will give somewhat to build an Almshouse, and so make amends for all. This is but a ceremony as it were. 3. Guile, in respect of virtues and graces, when a man deceives him●elfe with a counterfeit show of them; as First, when he persuades himself to be a true worshipper of God, because he frequents the places and exercises of his service. Secondly, to be a true Christian, because he performs the outward duties of Religion. Thirdly, when he beguiles himself 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 works of the Spirit: for first, a man may have, first, knowledge of the Word; secondly, assent unto 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 wonderful power of God, whereby he causeth even the wicked and ungodly to give testimony to the truth of his Word. Secondly, there may be wrought in him, first, a kind of love and joy in the Word; secondly, a willingness to hear it; thirdly, a reformation of some sins and corruptions in the life and conversation (which is done by the restraining, and not sanctifying Spirit,) as there was in Herod, Mark. 6.20. with diverse the like graces; and nevertheless as Herod did, he may nourish some one bosom sin, and so be far from the state of sound conversion. divers other such deceits there are, but these are the principal: which things seeing they are so, and that the heart is deceitful above all things, yea, and who can know it? Let us labour and learn, first, to suspect our hearts, and not trust them too far, but by due examination find out the wiles and subtleties thereof. Secondly, to get us sincere and upright hearts. FINIS. AN EXPOSITION OF PART OF THE fifth AND sixth CHAPTERS OF S. PAUL'S EPISTLE to the Ephesians, wherein is handled all such duties as belong to household Government: ALSO THE SPIRITVALL ARMOUR, OUT OF WHICH A CHRISTIAN MAY FETCH SUFFICIENT furniture against all his spiritual Enemies. LONDON, Imprinted for john Bartlett, and are to be sold at the sign of the Gilt Cup in the Goldsmith's Row in Cheapside. 1630. EPHESIANS 5. VER. 22, 23, etc. Wives, submit yourselves unto your husbands, as unto the Lord. For the husband is the wife's head, even as Christ is the head of the Church, and the same is the saviour of his body. THe scope and drift of the Apostle in the latter end of this Epistle, is to stir up Christians to walk worthy of the vocation whereunto they were called, Chap. 4.1. He here shows how they should walk, viz. 1. In the practice of the duties of their general calling of Ch●●st●anity, which are set down in the fourth and part of the fifth Chapter, unto the 20. verse. 2 In the performance of the duties belonging to their particular ●●llings. 1 In general, verse 21. he layeth down the ●uty of subjection, which is a general and common duty belonging to all callings, both inferior and superior, of Magistrates and Ministers, yea, King's themselves. Now this subjection must be in the fear of the Lord, which showeth first the cause of it: it ariseth from the fear of the Lord, Deut. 5.29 E●clesiastes 12.13. For this bridles our unruly corruptions, which be otherwise untoward and stubborn, to yield r●ady and cheerful obedience. 2 This shows the restraint and manner of performance, Col. 3. Ephes' 6. It must be done in the Lord. When our submission goeth against the Commandments of the Lord, no good issue cometh from it: as in S●uls obeying the people, 1 Sam. 15.15, 21. and also of Aa●ons yielding to the children of Israel in making the calf, Exod. ●2. for God is the highest: and again, God is our Iud●●. This caution must be understood in all particular d●●ies t●at ensue. Now from this gen●rall ground, the Apostle comes to some particular functions, or callings, and the duties belonging thereunto. Hence we learn 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 general callings: that it is not sufficient to perform the general duties of Christianity, unless we practise the several duties of our particular vocations, as the Apostle herein is as careful to set down the one as the other, and to the Colossians the like, Chap. 4.5. And the Apostle Peter in his Epistle exhorts, and in the 2 Chap. ver. 15. of Titus, the Apostle shows, that this is a thing that the Ministers ought to teach the people, as is plain also in the 5 Commandment, in which every one, is ranked into certain degrees. There are 4 considerations to stir us up: 1 That those several places and callings wherein we are set, are apppointed of God, and that he prescribes the duties belonging unto them. 2 That the particular callings wherein we are set, serve to make up the comeliness of the Church of God, and the beauty of the body of Christ jesus: now we disturb this comely order, when we either exalt or debase ourself too much, or live out of our callings. 3 These are the bonds whereby we are bound and knit one to another, and by which we both do much good, and reap much profit one of another, Eph. 4.16. 4 That the general duties of Christianity cannot better be showed, then in the practice of our particular duties of our several callings. Use. 1 That every one do observe that place wherein God hath set him: herein we must have recourse to the word, which shows us direction to walk in the same, Tit. ●. 9, 10. hereby shall we adorn the Gospel of Christ in all things. And we may well say without breach of charity, that they who are not careful to perform the duties of particular callings, are no good Christians, whatsoever show they make abroad: as an unconscionable Minister in his calling, cannot possibly be a good Christian. 2 General doctrine is, in that the Apostle doth make choice of those callings that serve to build up a family: all which in 3 ranks he reckoneth up very acurately, and is very earnest, copious and large in urging the duties of them. Hence we learn, that the particular callings of a family are some of those that belong to Christians, and such as in which we ought to be diligent in observing the duties of them. The reason is, because the family is the seminary of the Church and Commonwealth, & as it were the Beehive, which here and there sendeth swarms forth: So all men came first from the family of Adam and Eve; after the flood from the family of Noah: therefore great care is to be taken herein, seeing in families all men are first trained up, and aught so to be instructed, that they may be profitable members afterward of Church and Commonwealth. Therefore those that have no other calling but only of a family, ought not to be discomforted and troubled in conscience, as if they had no calling at all, because they have no public calling; but they ought to know that such callings are warranted by the Word of God, wherein they may have business enough to employ themselves, if they be conscionable in performance of it: ●nd the more free they are from public callings, the more care and diligence in governing and instructing their families ought they to have. 2 For those that have another public calling, to tell them, that by this, they are not exempted from the calling of the family: for the duties of the one do not cross the other: as josua was a captain of the host of the Lord: yet what said he? I and my house will serve the Lord, josh. 24.15. E●i a good man otherwise, was unconscionable herein: so was David in bringing up his children: and we know what issue was of both family's, 1 Tim. 3.9. 〈◊〉, he that cannot rule and order his family well, cannot rule the Commonwealth well: so a stubborn child will never prove a good subject. These doctrines ser●e as preparatives to the ensuing duties in our particular vocations. Now from those general doctrines, we come to handle the duties that belong to the particular callings here mentioned: and first, to show the duties ●o belong to man and wife. Fitly doth the Apostle begin with the married couple: 1 Because in the beginning of the world, this was the first, as Adam and Eve were married and joined together by God, Gen. 2. before either servants or children were any. 2 Because they are the chief in the family, having the government thereof, and so are the guides and examples to others: and if they carry themselves lewdly, their servants and children will be ready to follow their examples. So then their fault is double. 1 In neglecting ●heir own duties, and so wronging one another. 2 In giving offence and ill example to others. Now come we to the duties belonging to them, in which we will proceed in this order: 1 to lay down the general duties that belong to both. 2 To lay down the several duties of their particular callings. The former are twofold, either the Necessitate, de Honestate. either such as are absolutely necessary for the preserving of the marriage knot, or such as are meet and convenient to be done for the better preserving of it, and furtherance of their mutual helps and comfort. Those that are absolutely necessary, are two. 1 Chastity opposed to adultery. By both which the marriage knot is broken. 2 Cohabitation opposed to desertion. By both which the marriage knot is broken. Chastity is a virtue whereby we possess our vessel● in holiness and honour, 2 Cor. 11.2. 1 Thes. 5. in a general intent is it understood of all purity. But in 1 Thes. 4.4. of the chastity of the body. It is twofold, either of single life, & this either of those that were never married, or such as are widows or widowers. Of such, 1 Tim. 5.16. Married estates, Tit. 2.5. This note against the dotage of Papists, who think that chastity and marriage cannot stand together, whereas the Apostle called the marriage bed undefiled. Now this is a mutual duty to be performed of both. 1 Cor. 7.4. the man and the wife, neither of them have more liberty than the other. It is also absolutely necessary, because adultery doth break the marriage bond, Pro. 2.17. Mat. 5. 3●. Mat. 19.9. Where the exception showeth, that adultery breaketh this bond: so that if the man marry another, he is not an adulterer. Reason is evident, because in adultery they make themselves one flesh with a stranger, 1 Cor. 6.16. Now this near union can be but betwixt two. The use is therefore that we observe this cou●sell of the Apostle, 1 Cor. 7 4, 5 and of S●lomon, Pro. 5.17 18, 19 Showing hereby, that if we have a delight in our wives, and comfort our s●lues with one another, truly to love one another, we shall the better avoid strange flesh: Considering also that it is a point of so great consequence, and adultery such a sin, as God himself will judge and avenge. If we have also an eye to the fear of the Lord, than we have God's promis●, Prou. 2.16. and 6.20, 24. and 〈◊〉 will keep us as it kept joseph, Gen. 39.9. Cohabitation is, that the h●sband and wife dwell together, enjoying the mutual h●●pe and comfort one of another, 1 Pet. 3.7. 1 Cor. 7.12, 13. Where the Apostle useth an argument, which if it hold in those marriages where one party is an Infidel, much more than where both are Christians: and this was meant, Gen. 2. ult. in that commandment, that a man should leave all, and cleave 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, love increased and preserved, the gifts and graces bestowed on either of them shall be better observed, and so God shall be more praised and glorified, their affections more nearly knit together: for absence doth alienate affectio●s, etc. Partly, from the hurts proceeding from the neglect thereof. 1 A neglect of the duties of marriage. 2 A hindrance of breeding and begetting holy seed. 3 A lying open to the snares and temptations of Satan, to many noisome lusts, and occasion of falling into adultery. Now this is absolutely necessary, 1 By consequent, because it giveth occasion to adultery, whereby marriage is broken. 2 Simply in itself, in the uttermost extent. If it be an obstinate, wilful and final desertion, it doth directly break 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 signs: 1 By the open profession of the party forsaking: as if he be a Papist, etc. and ●o refuse obstinately to abide and devil amongst those that are truly religious: Hereby he manifestly proclaims, that his departing and desertion is obstinate, and that he will never return again, 1 Cor. 7.15. 2 By the continuance in this separation, as is further manifested by the comparing it with the statutes of Colleges, from which i● any one absent himself for such and such a time, without giu●ng notice thereof, and without any necessity, this his separation an● desertion is adjudged wilful, and he expuist, ipso facto. So the Laws of the Land have determined upon seven years' absence. Object. But there is nothing for which a man may put away his wife, or she her husband, but only for adultery, and so not for desertion. Answer. Indeed nothing doth dissolve the band by divorce and putting away, but adultery, of which the places, Math. 5. Mat. 19 are to be understood: but yet besides this, there are other causes whereby wedlock is dissolved: as namely death: and so also by desertion: in which case upon complaint, the Magistrate doth relieve the innocent party wronged. Quest. Whether it be simply unlawful or no to be absent for a time? No, if it be not in the uttermost extent: 2 If it be with mutual consent, 2 Kings 4.22. Pro. 7.19, 20. 3 If it be for weighty affairs, either for family or other occasions by virtue of ones calling, as of Courtiers, Lawyers, Mariners, etc. 4 If it be for an inevitable impediment and necessity, as if a man be taken captive, or the like. But these cautions in all must be observed, that it be a departing with grief and sorrow, even as if it were a pulling of one member from another. 2 That there be a return again so speedily as possibly they may▪ and last, in the time of their absence, to supply their presence by frequent intercourse of letters, sending tokens of mutual love, and enquiring of one another's welfare, etc. From hence we may learn, first, the erroneous opinion of the Canonists, that hold that there is nothing that doth break the band, neither adultery, nor desertion: yet they hold many causes of separation from bed and board: so the band shall remain, yet they shall have no means of performance of marriage duties. 2 This condemns them that think themselves never well and merry, but in the absence one of another: as they that 〈◊〉 abroad when their wives are at home, and such as send their wives into the country, etc. The other common du●●es that are meet and co●uenient, and indeed necessary for the well being, a●d comfortable, good, religious, a●d peaceable estate of marriage, and better preserving of that knot. These are twofold, either as they are both jointly to perform to others: either ●uch as they are mutually to perform one unto another. And they are two. 1 Love, Titus 2.4. 2 Provident care for the good one of another. This love is the bond of perfection, Col. 3. and it is the ground of all other good duties, and the cheerful and ready performance of them. So that if any duties be neglected between them, than hence may we gather the ground of it, viz. want of love. But let us s●e what kind of love the Scripture here requireth: it must not be a myere natural love, or a worldly love: but it is a spiritual love, arising from obedience to God's commandment, and a conscience of his ordinance. That love that is for the things of this world, as for honour, riches, beauty, etc. is fading and continues not, because take away the cause, take away the ●ffect: those worldly things decaying, the love thereof must also needs decay; farewell it. But the spiritual love grounded upon the consideration of God's ordinance, is firm and constant, and lasteth always, because th●y consider that God hath joined them together; and so, because she is my wife, because he is my husband, etc. therefore they love one another. This condemns the unnatural practice of those that cannot affect one another, but love any other rather than th●ir own wives and husbands, yea, because th●y are their husbands or their wives: as many will say, I could love him, if he were not my husband, or if she were not my wife. 2 Duty: The former doth especially respect the affection, this the action: that they be provident and careful, one for the good of another, Prou. 31.1. This good standeth in four things. 1 In the soul. 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 general means to be used, namely, Faithful and daily prayer one for another; for the means to obtain any blessing of God, is prayer, james 5.16. This to be performed continually without ceasing: so Gen. 25. Isaac prayed for the barrenness of his wife. And this must be done both inwardly by themselves in their secret prayers, and also one with another. So Isaac is said to have prayed with or before his wife, Gen. 25. 1 For the soul: either to win them and convert them; or to build them up further being converted: For the former, see 1 Peter 3.1. 1 Cor. 7. The reason is, because this bond is not only, and so much for carnal respects, as indeed for the good of the soul: as for this respect, they are called the bonds of ministration. And this is not only between those where one party is an Infidel, but also if he be a profane person and not yet called. For the latter, namely, edifying of one another, this must be done. 1 By removing the impediments which may hinder this spiritual edification, the greatest of which is sin; wherefore we must watch one over another for the avoiding of sin. This watchfulness shows itself a ways: 1 preventing of a sin, if we see them purposed to commit any, as Rebecca did prevent Isaac in blessing Esau, which if according to his purpose he had done, he had sinned. 2 In redressing of any thing that is out of order, as Zipporah d●d redress that fault of Moses child, who neglected the circumcision of his child. Here also is place for admonition, whereby the faults one of another are amended, as Naamans' servant did, and Abigail also to Nabal. This mild and gentle admonition doth especially belong to the husband's. 2 By using the means of edifying one of another, for the cherishing of the graces in either of them, as by observing them; and by praising and w●se commendations of them in one another, 1 The. 5.11. ●nd the good example of each other for the increasing of them. This condemns those wives and husbands that hinder the salvation 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 co●ditions. Yea, this G●n. 2.18. is the main end of their coming together, Prou. 17.17. A true friend is always constant in his love, alteration of stat●s cannot alter his affections. If this be true of friends, much more than between man and wife. This appeareth in Rebecca that had a tender care of her husband, so that she knew what he best loved, and so provided it for him, Gen. 27.9. This serves to reprove the unnaturalness of those that grudge one another things convenient in any sickness, etc. The husbands complaining of great charges, the wives of their labour and pains: and so making their afflictions more heavy and grievous; as two Oxen in the yoke, one drawing backward, as jobs wife did, job 2. See job 19.17. Of this so let us be persuaded, that when God lays the cross upon one, God layeth it upon the other, for the trial of their patience. 4 Concerning the good name one of another, that the good name of the one ought to be as dear unto the other as their own name. Such a care had joseph of Mary's good name, Mat. 1.19. And so Bathsheba was in the 2 Sam. 11.5. careful for David's credit. For▪ Pro. 22.1. Eccles. 7.3. A good name is better than riches, than life, yea, than any thing else. Again, how will this knit their hearts together, when they perceive each other care for the credit one of another, as the contrary bringeth heartburning, contention, jealousy, and debate between them? For the performance hereof, these 4 things are to be marked. 1 To have a care to prevent an ill name: in which, we must have respect to these 3 especial things. 1 What the wife doth relate of the husband, or he of her. 2 What they do hear; to take heed of their ears. 3 To take heed to their judgements, what censure they give of it. For the first, that they diwlge not their infirmities, 1 Pet. 4.8. but cover and hide them as joseph did. This condemns those that discover and lay open their husbands and wives imperfections; which fault is so much the greater in these two respects. 1 Because these two being so nearly linked together, do know more by one another, than any other, and so if these blaze their imperfections abroad, it is a most foul fault. 2 B●cause of all, they are most bound to seek the credit one of another: For the bond between man and wife is more near than between father and son, as appears, Gen. 2.24. So that if Cham were cursed for discovering his father's fault, much more shall such a husband or wife be accursed, that lay open the infirmities one of another. 2 For our ears, that they be not open to receive news and tales one of another, that our ears be not ready and willing, itching to hear false rumours and surmises. Our judgement must be very sparing or very charitable: that we suspend our judgement, and not straightway rashly give our censure, as joseph by all likelihood did of Mary: otherwise there will be many evil surmises, jealousies, and suspicions. Or if we give our censure, it must be in love: the properties whereof, the Apostle setteth down, 1 Cor. 13.7, 8. either that we interpret it, if it be doubtful, in the best part, or that we mitigate and extenuate it so far as well we may: as Abigail did mitigate to David her husband Na●als faults, whereas Michol did exasperate and aggravate her husband's infirmity, as she thought. 2 For redressing of an ill name; that if an ill report be raised, that the wife hide it not from her husband's, but discover it to him, that if the report be upon just ground, he may be brought to repentance; if upon suspicion, that he may be warned to prevent it. 3 For the procuring of a good name: that they gladly report and diwlge their good parts, as the husband of that good wife, Pro. ●1, 28. and willingly to hear the good report one of another. 4 For the preserving of a good name, they must, if they hear a good report of one another, give notice thereof to each other, not to glory in it themselves, and to be proud of it, but to glorify God for it. For the manifestation of this care, this must be used, viz. that both rejoice and grieve mutually, for the good or ill name one of another, by which sympathy and fellow feeling our love and care of one another's credit will plainly show itself. 4 Concerning the goods of one another, that as they h●ue a mutual right in the possession of all, so they ought mutually to be provident for the wealth and good estate of each other, to preserve and increase it: this is a common duty; common, I say, because usually wives put this off to their husbands: but read Pro. 31. and we shall ●ee the contrary. This so on the one side reproves unthrifty and covetous husdands, and on the other idle wives. Now generally, if all these duties were performed, how comfortable, peaceable, and joyous would the band of marriage be, which we see many by neglecting the performance thereof, to make most wearisome, and burdensome? so that after a while, the● begin to be weary one of another, to wish the death of each other, and such other grudges, contentions and discomforts do arise between them. Duties Common. Absolutely necessary, Chastity. Cohabitation. Convenient to be performed one to another. Love, Care, both to others, as the care of the worship of God in the family, etc. Particular. The Apostle doth begin with wives, as he doth in the Epistle to the Colossians, etc. And so Saint Peter. The reason of it is, because she is the inferior, and it is the Apostles order, to begin always with the duties of inferior, and so is this order observed in the 5 Commandment: But what is the reason of this? Two there are: 1 Because the inferior is the loather to subject himself to his place, not that that is a matter of greater difficulty to obey, than govern; for this thing is far more difficult: and so places of greater authority, and superiority, are by the wise providence of God ordered for such as are of greater strength, wisdom, discretion, and ability: as to men, not women; to men of ripe age, and not to children, Esa. 3.4, 12. because they are to lay down the rule of obedience, and so may sooner, y●a, a●d so aught to have more wisdom; the other only to observe it being laid down. Her● we may consider the great favour of God in giving us suc● a King as we now have, of the strongest sex; gruen to ●s in such a ripe age, furnished with such knowledge and zeal, as never King since Christ had; indeed a true Defender of the faith, etc. Naturally there is in man a desire to rule, and so they who are inferiors, are drawn unto obedience praemio & paena, as we see penal statutes and the like are indeed most commonly for to keep inferiors within their compass, and are not so much appointed for superiors. 2 Because it will far worse with inferiors, if there be strife, who shall begin: for whence ariseth rage and anger in the superior? Is it not because of the stubbornness of inferiors? Whereas the best way for inferiors, to move those that are in places of authority over them, is to use them mildly and gently, and not churlishly, yea, to win them to the performing of their own duties, is first, to begin with duty, and to behave themselves obediently, and reverently. Indeed both aught to provoke by good example, not st●y till they be provoked, and to strive to go before the other in performing of their duties; and this is praiseworthy: But generally, if there be any contention about beginning, the inferior must begin: And in the case of wives, there be some reasons special why they should begin. 1 Out of 1 Corinth. 11.9. 2 Out of 1 Tim. 2.14. Because she was first in the transgression, and so ought by her obedience recompense the wrong she hath done unto her husband; by being first in obedience. Now let's consider why the Apostle first begins with wives amongst all other degrees of inferiors: For why is the wife as loath to perform the duties of subjection, as other sorts of inferiors are? yea surely, and the reason is, because of all inequalities, there is the lest disparity in this, between man and wife. Though she be not the head, yet she is the heart. See 1 Cor. ●1. 11, 12. so that there is a most near relation: yea a common equity in many things with their husbands: and so in some things there is an equality; but yet for all this, to conclude as women do, that so there is an equality in all, is but a woman's reason, etc. Again, even in those things wherein there is a community, yet is there an inequality, as in commanding of their children: if the father command a thing indifferent, and the mother forbid, the father's word ought to stand. Again, in some things there is no equality: as the husband may command the wife, but she by no means her husband. Now because of this little disparity, it is; that wives of all other inferiors, are most hardly drawn to subject themselves obediently. This serves for the praise of those wives, that have so far subdued their nature, as to yield willing obedience. 2 To reprove them that labour not against this corruption of nature, but rather increase and nourish the same by their wilful perverseness. Now, from these Generalities, come we to the particular duties belonging to each of them in several. And first of the Wife, contained in the 22.23, 24. verses. First, let us set down the meaning of the words, Wives and Husbands, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) Though these be general phrases and words belonging to all men and women, yet in our translation, they are restrained well unto them only that are married persons, which is plain by the relation between them here signified, & seco●dly by the duties which are laid upon them by the Apostle. Submit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The word being of the mean voice, may be translated either passively (Be ye subject) or actively, (Submit yourselves.) No● there is a twofold subjection. 1 Of necessity. 2 Of will. Of order, or of duty. The first is in regard of that rank and degree of Inferiority wherein God hath placed wives: by virtue of which Ordinance of God, they must be subject, will they, ●ill they. The s●cond is that dutiful respect and reverence that inferiors are to carry towards those that are in place of authority, b●cause God hath set them over them: and this is the subjection here meant, that wives perform unto th●ir husbands. Unto your own husband's: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪) which words contain two things. 1 That wives ought to have but one husband, 1 Cor. 7.2. 2 That this subjection is to be performed to him alone, forbidding all submission to adulterers, etc. Commanding chaste and faithful obedience unto him. As unto the Lord,) that is, to Christ jesus: for this word is by a kind of excellency appropriated unto him, and it is so expounded in the 5 verse of the next Chap. These words teach us two things. 1 That the husband by virtue of his place, hath a kind of fellowship with Christ. 2 That such a submission is to be performed by the wife to her husband, as she would perform unto Christ. That is, 1 That it be done reverently, in fear and trembling. 2 Sincerely, in singleness of heart, as is said of servants, Chap. 6.5, 6. For the husband is the wife's head.) This is metaphorically spoken, in allusion to a natural body, that is, the husband, by reason of his place, is more eminent, he is to protect, to defend, and govern his wife. Even as Christ is the head of the Church,) To urge and press the husband's authority over the wife, he putteth in this similitude betwixt the husband and Christ; wherein we may consider two things. 1 That the husband, by verve of his place, is abo●e his wife. 2 That herein there is a resemblance between him and Christ, both which ought duly to be observed, because they are strong motives to stir up wives to yield obedience to their husbands. And the same is the Saviour of his body,) that is, Christ is not only a head to rule, to give spiritual life, sense and motion to his members, but (himself) and no other is also the (Saviour) absolute and every way perfect, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) to protect, defend, and save his (body) that is, the Elect, God's children, such as God hath given to him. Therefore as, etc.) This conclusion inferred upon the former ground, sheweth two things, 1 That there is as great reason that the wife should subject herself to her husband, as that the Church should submit herself to Christ. 2 That such a subjection as the Church doth perform to Christ, such aught the wife to perform to her husband; that it be done cheerfully, readily, constantly, and so in other things agreeably. Ob. Why, but will some man say, is any man to be obeyed so as Christ is obeyed. Answ. We must restrain this and such like generalities to the point in question; and then we shall see the meaning to be this, that in every thing, which doth belong to the husband by Virtue of his place, to command, therein ought the wife to obey, even as the Church obeyeth Christ. Like as it is said, 1 Cor. 10.23. All things are lawful for me, that is, all things indifferent: as also. 1 Cor. 6.13. Hence we may learn two things. 1 That the authority of the husband is very ample and large. 2 That the wife must look unto all duties of obedience, and not only to some, saying as some do, I will obey my husband in these and these, but not in others. More distinctly to speak of them, we may consider in these words, two parts. 1 The duty itself, and this, 1 Wherein it consisteth, viz. In Subjection. 2 To whom to be performed, namely, to their own husbands. 3 How to be performed. The manner is threefold. 1 As to the Lord. 2 As the Church to Christ. 3 In every thing. 2 The reason of this duty, taken from the authority and place, wherein God hath placed the man. The husband is the head, which is amplified by a similitude between Christ and him. 1 Duty is Subjection, which is a general duty commended in Gen. 3.16. For we must think that this is not a judgement only, but also a commandment, as the judgement upon Adam, of eating his bread in the sweat of his brows, was also a commandment that he should not live without a calling, Gen. 3.19. And from this ground, the Apostles and Prophets have raised this doctrine of the wife's submission, that we stand not to recite all the places severally. This word (subject,) is of large extent, as the word honour is in the 5 Commandment. It implieth two branches of duties. 1 That she acknowledge and yield unto her husband by reason of his place, the prerogative of eminency, and superiority above herself. 2 That accordingly she respect him. The first that is, That she do see and acknowledge a superiority in her husband, is not only a main duty, but also indeed the ground of all other. For how can the wife subject herself willingly, if she never acknowledge any preeminency, and authority over her in her husband? Well may she yield a forced submission, even as a conquered King may submit himself to the conqueror, though he account him not his superior, but in his heart despiseth him, and seeketh opportunity of revenge: but a willing and ready submission she can never perform. Now that wives ought to knowledge such a superiority in their husbands: 1 See Gen. 3.16. 2 Let them observe the Titles God gives them in Scripture: as of Lord, Gen. 18.12. 1 Peter 3.6. Hos. 2.16. Guide, Pro. 2.17. Head, as here, Image and glory of God, 1 Cor. 11.7. 3 Even nature showeth this, that women are always covered in token of subjection; whereof also their long hair is a sign, 1 Cor. 11. 4 The husband by reason of his place, represents the comely order and beauty in a natural body, viz. That he is the head. So, etc. And also he represents the person of Christ. 5 The woman was made for the man: she was made after the man, she was made not of the man's head, but out of his side: all which show the superiority of her husband. We see then, that subjection is a necessary duty to be performed by wives: yea, of whatsoever state or degree she was before her marriage, yet must she, though a Queen, etc. but married to a mean subject, after her marriage acknowledge herself inferior to him, though for her Regiment and the like she may be his superior. Use Is first, to teach wives, that they be diligent to learn this duty, & for to attain to the right knowledge, and acknowledging of their husband's prerogatives. 2 To condemn ambitious and proud wives, that will forsooth be not only equal, but above their husbands: whence arise so many contentions in families. The second that is, Wively respect consists in two things. 1 Reverence. 2 Obedience. Reverence is either inward or outward. Inward in the heart, when the wife doth esteem her husband in respect of his place, worthy of honour; which duty, in the last verse of this 5. Chapter is called Fear. Not slavish and servile, but joined with love, when she grieveth if he be displeased, & rejoiceth, if she can at any time give him contentment. The married wife careth how she may please her husband's, 1 Cor. 7.34. It is such an esteem, as the Church carrieth of Christ, who we see, Cant. 5. how she was grieved, and could not be at rest when she had once lost him. This is laid down unto us, by the example of Sarah. For if we compare, 1 Pet. 3.6. with Gen. 18.12. we shall find, that that which is set down as her word, was only the thought of her heart. Now this duty is another ground of the good performance of all other duties; without this, they will be but feigned, and hypocritical: for as the former duty served to inform the judgement in a right apprehension of that superiority God hath laid on husbands; so this serves to rectify the heart and affections, that sincerely and unfeignedly they may honour and reverence them. The want of this fear and reverence, is the cause that we see many, who of others are much regarded and honoured for their good gifts, which are more eminent & openly known, are yet for some hidden infirmities, whereunto their wives are most privy, very vilely, and basely esteemed of them. For redress whereof, wives ought, 1 More to regard that place wherein their husbands are set, in which they do sustain the person of Christ, then to look upon their persons, to consider them as their husbands, and not as men. 2 To be more careful to look unto their better parts. 3 To interpret all things in the better part, to cover and hide their infirmities, and to labour to amend them. 4 To weigh their own infirmities. These considerations will root out that vile esteem many bear towards their husbands, and plant in their hearts an honourable respect and reverence of them. Outward Reverence consists in two things. 1 A reverend behaviour, and carriage. 2 In reverend speech: The reverence is commended unto wives by the example of Rebecca, Gen. 24.64, 65. and expressly commanded, 1 Cor. ●1. 10. 1 Pet. 3.2. Now this outward carriage consists in three points. 1 Sober behaviour. 2 Courteous gesture. 3 Modest attire. Sobriety, as it is a virtue especially belonging to all women, so most especially to wives; and it is opposed to Levity and Wantonness: for as this vain and light carriage betokens a light esteem that wives have of their husbands, so the other is a special manifestation of inward fear and reverence. See Titus 2.4. This is not opposed to Matrimonial familiarity: such as was between Isaac and Rebecca, Gen. 26.8. but such sporting aught, 1 To be in private, when they are alone. 2 It ought to be begun by the husband, as it is there said, that (Isaac) sported with Rebecca. 3 That in company they do abstain. 2 Courtesy and obeisance: not as children and servants for every light occasion, for herein a difference is to be put, considering, that of all inequality, there is least disparity between the husband and wife. This so must be showed when there shall be a departing one from the other for a season, or a coming home, or at the sitting down at table, or when the wife maketh some solemn request unto her husband: as Bathsheba did unto David, 1 King. 1.16, 31. Some may say, that David was a King, and so she reverenced him as King, & not as her husband. But I answer, 1 that though David were a King, yet was she a King's wife, and so dignified with the Titles and Honours of a Queen; and if she notwithstanding would do it, much more aught others. 2 That if on the contrary, Vashties stoutness were censured as an ill example to all wives, Ester 1.17. Why should not this that was well performed by Bathsheba, be a good example to others to do the like? This is also commended unto us by the example of Rebecca, lighting down from her horse to meet Isaac, Gen. 24.64. and of Abigail to David. 3 Modesty, especially in apparel, which is a very singular manifestation of the inward reverence and honour they do carry towards their husbands: And it is, th●t they be so attired, as neither by costliness nor curiousness of fashion, they exceed the state and calling of their husbands. It is commanded to all women in general, 1 Tim. 2.9. So is it particularly applied to wives, 1 Pet. 3.3. here are condemned those proud Dames, that will go fine and in the fashion, though their husbands go never so plainly: which shows that there is no care to honour their husbands; for even their example should teach them otherwise. Now come we to the second branch, which is Reverend Speech, which must be answerable to their carriage, manifesting a humble subjection in themselves, and superiority in their husbands: and it is either in Presence, to their husbands, or in Absence, to others concerning their husbands. In the presence of their husbands, their speeches and words must be, 1 Few. 2 Meek and Gentle. Fewness of words; that they strive not to have all the talk, to begin and end, to take the tale out of their husband's mouth, etc. See for this silence, 1 Tim. 2.11, 12. 1 Cor. 14.34, 35. where the Apostle saith, that the woman must learn of her husband. Now, a learner must keep silence: and silence is commanded unto women not only in the congregation, but also in the family. What then, must they be mute? No: silence is not opposed to speech, but to loquacity, when they must have all the talk. This condemns many wives, whose tongues never lie still, etc. Meekness and Mildness of speech is showed, 1 In Titles: all their compellations given to their husbands, must savour of reverence. Sarah was well enured and accustomed to this, that even in her heart, alone by herself, when she might have styled her husband otherwise, without any disgrace to him, yet she calleth him Lord, Gen. 18.12. Only let Christians take heed, that they avoid singularity herein, as in calling their husband's Head, or Guide, etc. but let them use such Titles of reverence, as are usual & proper to our tongues. I do not altogether condemn those that call their husbands by their Surnames: as Master such a one, etc. But such are to be condemned, as call them by their Christian names; as john, Will, Tom, etc. which indeed are, and aught to be used towards them only that are inferiors. 2 Those that give them vain and foolish names of their own devising: as chick, pig, etc. What reverence is there in these speeches? For the manner of speech, either in approving, or reproving any thing; they may not directly command their husbands, but entreat: nor reprove with chiding and anger, but gently by exhortation, avoiding unadvised and rash speech: as that of Rahel to jacob, Gen. 30.1. angrily and shrewish speech: as, jezabel to Ahab, 1 King. 2.17. Bitter and railing speech: as that of Zipporah to Moses, Exod. 4.25. Scoffing and frumping: as Michol to David, 2 Sam. 6.20. Disdainful and reproachful speeches: as jobs wife, job. 2.9. She must not give word for word. All these are employed by Saint Peter, 1 Pet. 3.4. under the name of a meek and quiet spirit: a thing much set by of God. This therefore is to be observed, because that wife's being the weaker vessel, are more subject to choler, and rash unadvised anger. 2 Because that this fault in them is double. 1 The distemper of affections in themselves. 2 The neglecting of their husband's place. 2 In their absence, to others concerning their husbands, they ought so to speak of them, as they may show their reverence and honour to them, as Sarah did alone in her heart, as the Church in the 5. of the Cant. ver. 10. highly extolleth her husband Christ, unto those that she meeteth. So doth Mary speak concerning joseph: Thy father and I, putting him in the first place, Luke 2.48. Now this aught to be observed of women, when they meet together, because then, commonly their talk is of their husbands. So much for Reverence. The second branch is Obedience: and this is that which tries their religion, whether they subject themselves to the word of God or no: for the other duties stand more in contemplation, and acknowledgement, and so may be more easily performed. This duty is laid down in the Law of the woman, Gen. 3.16. (whereunto we must always have an eye) which saith, Tie desire shall be subject to thine husband, and he shall rule over thee: therefore it follows, that she must obey: and by the example of Sarah, 1 Pet. 3.6. And the comparison between the wife and the Church enforceth this. Lastly, the woman promises the same at her marriage. More particularly, let us consider three points. 1 The kinds of obedience. 2 The manner of performing them. 3 The extent, how far forth obedience is to be yielded. For the first, it stands in two points. 1 That the wife abstain to do any thing of her own head, and after her own mind, either without or against the consent of her husband. 2 That she perform that which he willeth her to do. Consent of the husband is twofold, either express, or implicit. Express, by writing, speaking, or other signification of his mind unto her. And this is either General, or Special. General, when without a distinct restraint to this or that thing, the husband gives h●r liberty to do what she thinks best: as when a Minister, or other man is occupied in some public calling, commits unto his wife the care, and managing of all his household affairs: Such a general consent had joseph, of whom his Master took account of nothing. save of the bread he did eat, Gen. 39.6. And the like when he was mad● ruler of Egypt, Gen. 41.40. The same also had the good wife, Prou. 31. In whom because the heart of her husband trusted, that is, judged her faithful, trust●, and diligent for the procuring of his wealth, verse 11. therefore he commits all unto her, she buys, she sells, she doth all, ver. 16, etc. Particular consent is for one, or some particular actions, as Hannah had for not going with her husband at that time, 1 Sam. 1.22, 23. and Sarah against her maid Agar, Gen. 16.6. for power and authority to correct her, but for that manner she did it in. Implicit consent and by consequence. 1 By Silence, when the husband hearing and knowing of the matter, may if he will, hinder it, and yet doth not, as in the case of Vows, Numb. ●0. 8, 9 2 That which the wife gathers by the mind, former carriage, and disposition of her husband; as if a woman in her husband's absence, do relieve a man in distress and misery, whom she knows, if h●r husband himself were present, would succour and relieve, and by this his good mind, she is persuaded that he is willing she should do it. So Hannah, in vowing her child unto God, 1 Sam. 1.11. had the implicit consent of her husband's, because she knew that Elkanah being a religious man, would consecrate unto God that child, which he should have in his old age. So then, if the wife do any thing without the express, or implicit consent of her husband, she breaks the rule and Law of Obedience. Now against Consent, is when the husband forbiddeth it and disclaims it, and yet she will do it. A thing simply to be condemned. This may be further amplified by some particulars: as, 1 in disposing of the goods of the family: Wherein she hath not liberty to do what she will: but these goods are twofold, either proper, or common. Proper goods are such as the wife hath a property and right, not only in the use, but in the possession of them; and they are either such as the husband before his marriage binds himself by obligation, either upon his own voluntary motion, or by the persuasion of friends to give unto her, to be disposed at her own mind and pleasure: or such as he husband in kindness after their marriage gives unto his wife; as the rent of such a house or field, or the like. In all these it's left to the wife's liberty to do therewith what she pleaseth, and not what her husband would have her. For goods that are common, which come either by the wife or by the husband; the property, right, and possession belongs only to the husband, the wife hath only the use of them and no more. Therefore doth jacob call that riches which he had with his wives, his riches, Gen. 31.37. and though his wives called their goods, our goods; yet this proves not that it was theirs for possession, but only for use: and again, this is spoken not in opposition to their husband, but in opposition to Laban their father, that it was none of his. And hence it is, that we never read in Scripture, the wife called rich, but only the husband. This is also proved by that law among the Israelites, that no inheritrix, or daughter heir might marry to one of another tribe, because then the inheritance was to go away from the wife, to the husband: as the example of the daughters of Zelophehad, Numb. 36.6, 8. And the Law of our Land showeth it, saying, that the woman is under covert baron, and therefore she may not give, sell, buy, or borrow without her husband consent to it, for otherwise her husband may revoke all again. But here some cases of conscience are briefly to be decided: 1 Whether the wife may not relieve the poor Saints in distress without her husband's consent? Answ. She may not, because her husband's goods are not hers to give away. Yea, but it is to a good end. Well, but a good end cannot justify a bad action; and indeed children that are under the government of their parents, may as well do it, steal away from them, and give it to the poor: and if good ends may serve the turn, than coozeners and fraudulent persons that get their goods by deceit, etc. may be excused, if they say they do it to a good end: as to build an Hospital▪ and such like. We must so follow Christ's rule, bidding us to give of that which we have, Luke 11.41. That objection out of Luke 8.3. is nothing: for there indeed it is said, that joanna Chuzas' wife, ministered to Christ; but it is not said that she did it without the consent of her husband, for then Christ would not have suffered it. Ob. But what if the husband be a profane hardhearted merciless man, that will give nothing to the poor, and she be pitiful and compassionate towards them? Answ. Her hands in this case also are tied, she may not give, no more than a son that being of discretion, and desirous to relieve the poor, may take away any thing of his father's goods. Her honest heart, her grief that she cannot do it, her desire and willing mind to relieve them, shall be accepted of God for the deed itself. But herein the husband's fault is doubled. 1. The neglect of charity in himself. 2 That he ties his wife's hands, and hinders her from doing the good she desireth, and so even causes her to cry unto God against him. Obiect. 2 What if the husband be childish, sottish, and foolish, and have such natural infirmities, that he knows not how to dispense of his goods? Ans●. In this c●s●, 〈◊〉 wif● com●s in place of a go●ernour, and the charge of a●l li●s upon her. Object. 3. What i● h● be a drunkard, a spendthrift, and a riotous person, may she not then lay up something, and keep it from him? Answ. Yes, so that she do it for the good of her husband, and her children, to provide for them in time of need. here therefore she must look that her heart be upright, aiming only at this end, & so to do it with such a mind, as she will approve her ●elfe to God for it. So did Abigail take of her husband's goods, without his consent, for to appease the wrath of David, and thereby to preserve the life of h●r husband and family, 1 Sam. 25.18, 19 This was a case of necessity, and a servant might have done it: Just as we see in a great fire, a man puts down another man's house, and carries away his goods to save it from the fire. here there is a general direction for wives in this matter, that what a son, who is under the government of his parents, may do in this ca●e, in disposing of the goods of his father, the same may the wife do in the disposing of her husband's goods, and no more. Neither l●t the wife plead that she brought maintenance with her, and therefore she may do what she list; but she must consider the subjection that God hath laid upon her, and that now her goods are not her own, but her husbands: And though they be yoke-fellowes, yet it is in familiarity, not in authority. Now then, what unnatural wives are they that steal a●d purloin from their husbands, s●lling away their wares and such like, for to bestow their money in gossipping, in following the fashion, and fine fare, & c? Hereby they 1. break the Commandment: 2. They ill repay their husband's labour and pains, and so reward evil for good. 3. They impoverish their husband's estate, it decays they know not how: when the year comes about, the●r gains are gone, and consumed as the dew before the Sun. 4. They show themselves to be arrant thieves, so much more worse than other, because greater trust is put in them than in other, & therefore the deceit is the greater: as, Prou. 28.24. 5. They are ill examples to those that are under them, to do the like, and indeed commonly they use their servants help in this dealing. 2 Another particular, wherein she must have her husband's consent, is in entertaining of guests: if she have a desire to bring in guests, she must make it known to her husband, as the Shunamite, 2 King. 4.9. The reason is, because wives know not their husband's estate; and so hereby he may be burdened. Which condemns those wives that will feast and entertain guests in their husband's absence. A note of a light housewife, Pro. 7.19. 2 Such as will send their meat out a doors, to their companions and gossips, yea, though it be to never so good company. Lastly, such as will have it in their husband's presence, but how? It must be as they list, or else the house will be too little for them. 3 Concerning children, and the disposing of them● as first in giving of the name, they cannot do it without the allowance of their husbands. Leah and Rahel gave names to their children, Gen. 29. and 30. but it is probable they had their husband's consent, as may appear also for that jacob changed the name of one, when Rahel had given him a name without his consent, Gen. 35.18. So in the naming of john, when his mother had given him the name, yet did not this satisfy them, but they would have him name him, Luke 1.60.62, 2. For appointing of the Calling, manner of education, marriage, etc. as Rebbeca did, Gen. 27.43. compared with 46. ver. and the beginning of the 28. Chap. and Hannah, 1 Sam. 1.22▪ and so likewise for the apparelling of the child, maintenance, and giving of portions. This condemns those wives that cocker their children, and will not let them be at the husband's disposing, and to be in such places as he sees fit for them. 4 Concerning servants, in taking them in, putting them away, employing them in business, whether they be prentices in the shop, or other, as labouring men in the field, etc. The Shunamite asked leave of her husband to take one of her servants with her, 2 King. 4.22. Sarah thirst not Hagar out a doors of herself, Gen. 21.10. Neither hath she command over her husband's beasts, his horses, etc. to run and ride whither she list, as appears by that example of the Shunamite, 2 Kings 4.22. This condemns such as will have their servants always at command, to go with them about their business, though their husband have never so much need of them. 2 Such shrewish wives as will change their servants when they list, against their husband's consent. 5 Touching their own goings abroad, that they gad not up and down at their own pleasure, 1 Tim. 5.13. A fault of a Levites wife, judg. 19.2. A note of a whore, Prou. 7.11, 12. 6 Concerning vows, that she be not rash in binding herself without his consent and agreement: for this the Scripture is plain, Numb. 30.9. Hannah in vowing her son to God, had the implicit consent of her husband, 1 Sam. 1.11. These duties thus warranted from the example of holy women in Scripture, are sound and strong arguments to enforce the like duties upon all women, unless we deny the Apostles argument from the example of Sarah, 1 Peter 3.6. So much for the negative part of obedience; The affirmative or active part followeth, and that is twofold: in regard of his 1 Commandment, 2 Reproof. For the former, the duty is▪ that she yield to do what he willeth & requireth: which duty is laid down in the Command●ment, Gen. 3.16. and further proved by the comparison between the woman and the Church. Let wives observe first the general rule, viz. That they subject their judgement and will, unto their husband's judgement and will; obeying them in tho●e things which to their own judgement seem unmeet and inconvenient; for many wives will be content to do as their husbands would have them, in such things as themselves also think fit; but if any thing be required that likes not them, this they will stick at. More particularly we may divide it into three branches. 1 That the wife be content to dwell and abide where her husband will have her; unless it be an Idolatrous place, where she may be drawn away to Idolatry, 1 Cor. 7.15. or where she cannot h●are the Word preached: Examples of Sarah, who went with Abraham from place to place, and Rebecca, and Leah, & Rachel, Gen. 31.4. with 16. Yea, if a man's calling requires that he must sojourn here and there, and travel up and down: see, 1 Cor. 9.5. So Mary went to jerusalem with joseph, not be to taxed, but because she was his wife, Luk. 2.5. the story showeth, as God's providence, so Mario● obedience. Against this duty they offend, who are so addicted to some one place, either where they were borne, or where their friends dwell, that when their husband's calling requires, that he dwell in some other place, they will not depart to come with him; whereby it comes to pass, that either they must sojourn one from the other, or the husband is constrained to leave his calling. 2 That they come unto their husbands when he shall send and call for them: as Jacob's wives did, Gen. 3.4. The Scripture registereth the fault of Vashti, in not coming to Ahashuerosh, Ester 1.12. This condemns those stubborn and proud wives, that will not come at their husbands call; they will not be their husband's servants, and why should they send for them, say they, & c? 3 That what●oeu●r charge the husband layeth upon them, they ought to parforme it. So did Iero●oams wife, though a Queen, 1 Kings 14 2. and Sarah, Gen. 18.6. Now as if ●hey were to be drudges, and servants to do every thing themselves: but to set to their own hands in any case of ●eed and necessity: which condemns tho●e that repine and grudge against their husband's commands, etc. For Reproof, two things are to be observed in it. 1 That sh● meekly and gently take reproof. 2 That she readily redress the things reproved. The patient bearing of reproof, is a special branch of a quiet and meek spirit, 1 Pet. 3.4. For as we say, the devil is good when he is pleased: and perverse natures will yield when they have all things at their own will and desire; but if wh●n they are crossed and checked, they then take it patiently, and submit themselves, this indeed is praiseworthy. And by this, 1 They much manifest the reverence which they bear unto their husbands. 2 They shall learn much wisdom by the mild and patient hearing of reproof, as Mary did, john 2.4, 5. S●ee replied not again roughly, but learned wisdom herself, and thereupon instructed the servants what they should do. This benefit they lose by passion, anger, and impatiency. Yea, but what if the husband be eager and bitter in his reproof? Answ. She must not rail again, giving word for word, etc. Jacob's reproof of Rahel, Gen. 30.2. was sharp and bitter, yet we read not but she took it meekly without railing again. Object. What if it be unjust? Answ. 1 She must by any means, endeavour to make him see his own error. 2 If he will not hear her, but be furious and obstinate, she must bear it patiently, and meekly even as servants in the like case must do, 1 Pet. 2.19. which condemns those wives that are unpatient of reproof, etc. The redressing of a fault must be only when she is justly reproved: for otherwise where no fault is, there needs no amendment. Now she may be reproved either for neglect of some duty, or committing some fault: for the former, her duty is to perform it more carefully afterwards. The latter, namely, committing of a fault, is either when it cannot be undone or remedied, being once done; then is required her repentance and sorrow for it, with promise, purpose, and endeavour never to do it again. 2 If it may be redressed, that she do it speedily, as all Christians ought to do, and specially wives: So Rahel did by her Idols: Compare Gen. 31.19. with Gen. 35.2, 3, 4. So much for the kinds of obedience. Now come we to the general point, viz. The Manner how this obedience must be performed: where two things are propounded to the wife's consideration: 1 The place of her husband, who is to her in Christ's room and stead; and therefore she must obey her husband, as if Christ were before her. 2 Her own place: she is to her husband, as the Church is to Christ; and therefore as the Church obeyeth Christ: so must she her husband. As unto the Lord, ver. 22.) The wife must so subject herself unto her husband, as she would unto the Lord jesus. Hereof there are 2 main branches. 1 Negative: No other obedience is be performed to the husband, but such as may stand with the obedience due to Christ. 2 Affirmative: such obedience as she should perform to Christ, such must she perform to her husband. The former hath been handled verse 21. ●nd it is a necessary duty required in all obedience; so especially in this, because it is the least of all other, that nothing be done contrary to it. Reasons are, first because 〈◊〉 husband is in Christ's room, and he indeed is the proper husband; and therefore his will must not be thwarted and crossed. 2 Seeing many good wives are worst used of their husbands, of whom shall they receive their reward of their obedience, but of Christ? Hence arise two further considerations. 1 That if God and Christ jesus do command a duty, and the husband will not assent that she should perform it, she must do it without and against his consent. Provided: 1 That she be fully assured, that it is God's Commandment, and that obedience to her husband in this case is contrary to it. 2 That she be not rash and hasty to say, God commands it, therefore I will do it, but that first she use all gentle means possibly she can to win her husband's consent. 2 That if the Lord forbids any thing which her husband commands, she must not do it. Only take two caveats: 1 That she be sure God commands the contrary. 2 That she first persuade him gently and meekly to forbear, and not to urge, and press it upon her, being contrary to a higher commandment: but if all this serve not, she must obey Christ rather then him. Examples of wives resisting their husbands, are very sparingly set down in Scripture. We read of Rebecca, Gen. 27. and of Abigail, 1 Sam. 25. But these were extraordinary, and serve only in the like case. Yet we may give some examples, as if the husband forbid the wife to keep holy the Sabbath day: if he command her to wear garnished apparel, paint her face, to run to Stageplays, etc. she must not obey, because God commands the contrary. Therefore as the Church is in subjection to Christ, even so, etc.) The affirmative part is, that such obedience as the Church performeth to Christ, the same must the wife unto her husband. The manner of obedience of the Church to Christ, is manifested in five points. 1 Reverence. 2 Sincerity. 3 Cheerfulness. 4 A good conscience. 5 Constancy and perseverance. Reverence. Observe but the book of Canticles, and we shall see how reverently the Church carrieth herself to Christ: so must wives to their husbands: and though this, as is said before, be a particular duty; yet in some sort it is also a general grace to be exercised in the performance of every duty. Sincerity: Saints will pretend no more in their outward actions, but what they intent in their hearts: the like is to be performed by wives, 1 Because they have to deal not only with their husbands, who are men, and can look but upon the outward work, but also with Christ, who beholdeth the heart & affection. 2 When their obedience cometh from the heart, it is both acceptable to Christ, & pleasing to their husbands. Willingness: as the Church doth readily, and cheerfully obey Christ, Psalm. 110.3. so must wives obey their husbands, as Sarah did, Gen. 18.6. whose willingness was apparent by her readiness to do that which Abraham did bid her: otherwise her obedience is neither acceptable to Christ, nor pleasing to her husband, nor profitable to herself. This cheerfulness, as it is planted in the heart, so it must be showed in the countenance, by her speech and actions. A good Conscience; That she subject herself for conscience sake: this the Church doth, obeying Christ because of her place, and because it is pleasing to him, though there were no other motive in the world. So must wives obey for conscience of God's Commandment, and for that their husbands stand in the room of Christ, and not as many do, for by-respects, for fear, for praise, for hope that their husbands will let them have what they desire, and such like: for hereby appears a main difference between religious and mere natural women, Rom. 13.5. Constancy. This makes all other duties perfect and 〈◊〉 the Crown on them; therefore wives must not ●hinke it sufficient to h●ue done well, but they must continue to do well still; and not as many wives, who at the first have been subject and obedient to their husbands, but aferwards have grown stubborn, and ●o lost the com●ort of their good beginning, by a bad ending, Ezek. 18.24. Such a one it seems Mich●l was: Compare 1 Sam· 19.11, etc. with 2 Sam. 6.20. Object. But the wife will say, If my husband were to me as Christ is to the Church, that is, a wise and religious man, than I could obey him; but otherwise I cannot. Answ. She must more regard his place, than his person, for by virtue of his place, he carrieth the glorious Image of Christ, though in regard of his qualities and conditions, he may bear the ●mage of the devil: like as we see other inferiors obey their superiors; but the 1 Pet. 3.1. puts all out of doubt. In every thing, ver. 24.) The extent: which is not so general, but that a limitation must be understood: otherwise it will be contrary to many other places in Scripture: as, Acts 5.29. But it is laid down in these general terms: 1 To show the large authority of the husband. 2 Because the wife ought to obey in all things, that is, every thing that the husband by virtue of his place may command, and not only in some things, which she best liketh of. So that in brief, by this generality, not Gods will, but the wife's will is excluded. From this ground arise two conclusions. 1 That the wife labour to bring her judgement and will in subjection to the will and judgement of her husband: Not only in things necessary, which are expressly commanded by the Word of God, but also in things indifferent: for she must think her husband to be wiser than herself both for his sex and place. 2 Though in judgement she cannot think that to be mere which her husband commands, yet she must yield in outward action in things indifferent, for peace and quiet sake: Nevertheless, she may persuade, and indeed the husband ought to hear her, as the Shunamites husband did, 2 Kings 4.23. The reason is, 1 Because hereby is her subjection manifested, that it is for conscience, in regard of her husband's place and authority: for if it be in things commanded, she must do it, whether her husband will or no. 2 For the peace and quiet of families: for from hence we see arise many contentions and brawlings, that the wife will not yield in such indifferent matters. Vers. 23, 24. For the husband is the wife's head, even as Christ is the head of the Church, and the same is the Saviour of his body. Therefore, as the Church, etc. THese words contain in brief five Reasons, to urge and press the former duties. 1 Drawn from the husband's authority: because the husband is in the Lord's stead and room. 2 Under a metaphor: B●cause the husband is the wife's head. 3 Because herein he doth resemble Christ. 4 That by virtue of his place, he is a saviour of his wife. 5 The example of the Church. The first reason is a clear point, by that general rule, that all who have any lawful authority over other, they are as gods unto them: as Moses is said to be to Aaron. Hence arise two conclusions: 1 That the wife in subiecting herself to her husband, subjects herself to Christ. 2 That in refusing subjection to her husband, she refuseth subjection to Christ: proved by example of Christ himself, Mat. 11.40. john 5.23. of Ministers, 2 Cor. 5.20. Luke 10.16. 1 Sam. 8.7. In thus doing, wives shall be the wives of Christ jesus. Now if we consider duly this reason, we shall see how strong a motive it is, to persuade wives to perform this duty of obedience. 2 1 Cor. 11.3. This reason showeth, that the husband is to the wife, as the head of a natural body is to it: he is more eminent in place, more excellent in dignity; he hath power to rule and govern: and therefore it stands with the law of nature, that the wife do submit herself, 1 Cor. 11.14. 3 For the further urging and pressing the former reason, it is added, that the husband herein hath a fellowship and copartnership with Christ, and they are brethren in office. And though there be an infinite disparity between Christ and the husband, yet may there be a resemblance where is no parity, and a similitude where there is no equality, and therefore this hinders not that fellowship: Hence two conclusions. 1 That he is unto his wife as Christ to the Church, and therefore subjection is as well due unto the husband by the wife, as subjection by the Church to Christ. 2 That they that do subject themselves to their husbands, do honour Christ: they that impeach the authority of their husbands, impeach the authority of Christ: yea, the very place of the head in a natural body; as we see, he that impeacheth the authority of one Magistrate, impeacheth the authority of all in the same degree: See Ester 1.16. Corollary: 1 That Christ will surely maintain the husband's authority, as Magistrates in the like case will do one of another: Wherefore though the husband himself forbear, yet may stout and rebellious wives justly fear the revengement of Christ. 4 The fourth reason showeth, that the husband hath this authority not so much for himself, and for his wifes good. The name of Saviour, is properly and truly applied to Christ, Math. 1.21. Luke 2.22. Acts 4.12. Luke 1.69. and 2.30. He is called salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But here in some sense it is applied to the husband, in that he is to protect his wife, to defe●d her from hurt and danger. to provide for her, etc. And indeed the head is united to the body for this cause, not only for the authority and sovereignty, but for the good and benefit of it: Hence we see, 1 That the subjection of the wife, is for her own good. 2 That they who refuse to be subject, as they are injurious to themselves, so they are ungrateful to their husbands. 5 Taken from the example of the Church, which if either example itself (which we see is of great force both without and against precept) or if the warrantable example of the Church, that is, of good and perfect men, can prevail; it ought much to move wives to the performance of these duties: Hence these Corollaries. 1 There is as good reason the wife should yield subjection to her husband, as the Church to Christ. 2 That by this subjection, the wife shall have an evidence within her, that she is of the Church. Now for the general use of all. If these duties be required of wives: how careful ought parents to be to make choice of such husbands for their daughters, as be men of knowledge, wisdom, and fearing God, to whom they may willingly submit themselves? Vers. 25. Husbands, love your wives, even as Christ loved the Church, and gave himself for it. THis duty of Love, is a general duty, and compriseth under it all other duty, running thorough all the branches of them. And it is showed by the husband, 1 In the using of his authority; and this two ways. 1 By a tender respect towards his wife. 2 By a provident care to provide for her. Tender respect is either inward: and this, 1 In opinion as touching both her Place, to account her his yoke-fellow. her Person, to account her in particular the best wife he could have had, and the most fittest for him, though other may excel her in beauty, riches, or other good qualities. 2 In Affection, to delight in her only. Or Outward, that he carry himself as a m●n of knowledge, 1 Pet. 3.7. And this is shown 1 By giving no just offence unto her. 2 By covering that offence which she shall give unto him. That he may give no just offence to her, he must have regard and respect, 1 To the duties which she performeth. 2 To those things that belong to himself. In the former, that duty of the husband is, 1 Kindly to accept what his wife performeth. This will be a witness of his love to her, and a great encouragement: otherwise it will minister grief and tediousness unto her. This is manifested first in regard of her Reverence: That he answer her courtesy with courtesy again; for this may well stand with his authority, neither doth it prejudice it at all. This condemns those that Lordly overlook their wives. 2 In regard that she will do nothing without his consent: he must willingly yield her his consent, as the Shunamites husband did, 1 Kings 4. Always provided that th● request be just and lawful. 3 In respect of her obedience: he must have a care that he be not rigorous to exact all that he may. Nor to call her to so strict examination as he doth his servants: Yea, his heart must trust in her, and account her faithful, and yield a general consent to her in many points: as, 1 He must note what is most proper unto her, and herein give over the charge unto her for the trial of her wisdom, and manifestation of his faithful trust he reposeth in her: as in governing the house, 1 Tim. 5.14. Trimming and decking of it, provision of victuals, education of young children, care over the maidservants: Yet still interposing his authority, to moderate there where he sees excess. 2 Another duty is, to commend and praise her where he sees her do well, Prou. 13.28, 29. Now in respect of those things that belong to the husband to be performed to the wife: the duty is, That in all things he use Gentleness, Mildness, Amiableness, and Familiarity: Whereunto is that bitterness mentioned, Col. 3.19. opposed, where a metaphor is used, taken from such things as are bitter in the taste, as gall, etc. which when it is mingled with other sweet things, maketh them distasteful: So if the husband in his authority, reproofs, commands, etc. things in themselves wholesome, shall be bitter and fierce; the wife will never brook nor digest them. In particular this is showed, 1 In his speeches of her 2 In his carriage to her. That he speak of her to others with that mildness, that others may see he loves her, otherwise, railing and reproachful speeches of her, will make others to brand him for an unkind husband, and also if it come to his wives hearing, cause her to be offended, ●oth for that he loves her not, and also doth thus 〈◊〉 her. To herself his speeches and 〈…〉 must savour of gentleness, as do tho●e 〈…〉 to the Church in the Canticles: such like 〈…〉 be used in familiarity upon occasion, though not usually. 2 In instruction: to do it with meekness, 1 Tim. 2.25. Also that he proclaim not her ignorance to her children and servants, but for the public to instruct her rather by the children and servants, in Catechising of them, as in teaching children their duty, we teach old men, though we name them not; Reserving particular instruction to be used in private. 3 That in bidding her do any thing, he do it rather by wishing and desiring, that such a thing were done; and by praying and entreating her, (Philem. ver. 8, 9 Gen. 12.13.) than by commanding. But yet in commanding, he must observe: 1 For the matter, 1 That he command nothing which is unlawful, nor forbid any thing that is lawful. 2 That he command nothing which in her conscience she cannot yield unto; yea, though himself know it to be a thing lawful, y●t must he wisely weigh and consider whether it be a matter of great moment and consequence: if not, to gratify his wife, and to tarry till she be better persuaded, and not to exact it at all. 3 That he command nothing unbeseeming her place, as Ahashuerosh did, therein offending, or that which she is unwilling to do, or that which is idle and frivolous: for this makes her think, that he hath a light esteem of her. 2 For the manner: that he do it not too frequently, but use it as a sober grave man doth his sword; though he wear his sword, yet he draws it but in time of need, not upon every light occasion like a swaggerer. Nor peremptorily, wh●n there is no necessity. Nor proudly upon ostentation, as many will boast what they can make their wives do; that they can make them light a pound of Candles at the wrong end, etc. 4 In Reproof: that he do it gently with exhortation, intimating that such a thing was done amiss. For the matter of reproof, he must have care, 1 That the thing he reproves her for, be always just and true, avoiding herein two faults: 1 Overmuch credulity, not rashly receiving a report of her. 2 suspicions, which are the seed of jealousy, the bane of marriage. 2 That it be weighty, hereby to show how hardly he is drawn to it: that even necessity constrains him, because of some danger, either to her own soul, or their estate. This also manifesteth his love unto her: Hence we read, that when husbands did reprove their wives, it was usually for sinning against God, Gen. 30. job 2.9. 2 Sam. 6. Especially if the thing be private, for otherwise if it be a light matter, the wife will think it to be nothing but revenge. For the manner: 1 That he do it sparingly and rarely, to show that he delights not in it: 2 That he do it not at such a time, when either himself or his wife are stirred up with passion and anger: for than he is unable to give wife reproof, and she unfit to receive it. 3 In regard of her p●ace, that he do honour her before the family, reproving her secretly. But that rule of some, that he should reprove her for nothing whereof himself is guilty, is scarce sound divinity: For 1 David (no doubt) did well ●condemning that man (in the parable of Nathan) of the same crime whereof himself was guilty. 2 Again, he that reproveth another for the same fault, shall, if he have any grace, pierce also his own heart, and so learn happily to amend himself. Though he● ought to labour to be free of that fault which he reproveth in another, because it doth otherwise greatly blunt the edge of his reproofs, and make them rebound back again: and also it will prove a strong witness against him ●or his condemnation, Romans 2. So much for his Speech: Now for his carriage: It must be answerable to his speech, but otherwise, his tongue seems to flatter. 1 In his countenance: for this bewrays the heart, Gen. 4. and 31. viz. That it be composed to a kind of pleasantness in the presence of his wife; not austere and grain, to show his authority, etc. For this will discontent her, and be a discouragement to her. 2 In his gesture, that it be not strange: for more familiarity is to be showed to the wife than to another, provoking her also to familiarity: but this must not be done in public, but in private, as Isaac sported with Rebecca. 3 In Actions, that they be not furious, rigorous, and tyrannous, but such as savour of love and kindness, both in absence sending tokens of love, and in presence, by giving of gifts: as Elkanah did to Hannah, 1 Sam. 1.4. And it is a good counsel, That he give it with his own hands, avoiding all furious and revengeful actions, as the beating of his wife: which dealing is altogether unlawful. Which point, because it is something doubted of, we will prove the unlawfulness of it by some reasons. 1 Because throughout the whole Scripture, it is not prescribed and commended by any one example, or precept: which argument, because some may except against it; as not concluding, because it is negative, may be strengthened by these two considerations. 1 How careful, copious, and plentiful the Scripture is, in setting down the duties of the husband and wife, and yet this is passed by. 2 That whereas the Scripture is exact in setting down all the parties that are to be corrected: there is no tittle of the correction of the wife by the husband. 2 The small disparity that is between the husband and the wife, doth not admit this; for of all degrees of subjection this is the least, and she hath a common equity in many things, and is a governor of the family as well (though not as much) as he. What then is this, but to deprive her of her authority, to make her like a child and a servant, and to cause her to be despised of his children and servants? 3 The near conjunction that is between them forbids it; they are one flesh, as nigh as the body and the head. Now, what man that is his own man, will beat, rend, tear, and deal cruelly with his own flesh? In Scripture indeed we read of some that did so, as the man possessed with a Legion of devils, Mark 5.5. and the superstitions Priests of Baal, 1 King. 18.28. and as the Papists do now adays. And surely such as do this, are either egregiously seduced in judgement, if they do it out of an opinion of the lawfulness of it, or if they do it of fury and anger, they have a devil within them. Ob. But many and wise men too will let their own flesh to be cut and lanced, etc. Answ. True: but yet you seldom see any man have the heart to do it himself, but puts it to the Physician: and so no doubt, if the wife be extremely desperate, and that there is no living with her, he may use the help of others, namely, of the Magistrates. 2 We say, that the comparison holds not in the end why it was made. Obiect. 2 Christ corrects his Church, and therefore the husband may his wife. Answ. Christ is considered in a twofold relation. 1 As it hath pleased him to unite the Church unto himself in marriage: and so is he said to dye for it, to guide, govern, and protect it, with other such attributes, all which the Scripture giveth to Christ in this respect. 2 As he is a Supreme Lord, Master, Father, and King over the Church, having absolute rule and authority over us, and by virtue of this he doth correct us, not as he is a husband. 4 The little profit and good that cometh by this, sheweth the same. Now by all lawful correction cometh profit, Hebr. 12.10, 11. For what hope is there that any profit should redound unto her, seeing there is no ground to persuade her that this dealing is warrantable and just, that in this he hath not authority over her, nor she in subjection unto him? Object. But this will make them dread and stand in awe of their husbands. Answ. But such slavish and childish fears, and dread of the wife to th● husband ought not to be; her dread must be rather of the magistrates: but such gentleness must be used, that she may obey her husband in meekness, for love and conscience. Yea, if she strike him, he must not strike her again: for than he doth revenge himself: But if she be so outrageous, he must seek help of the magistrate, first, v●ing all gentle and good means, as restraint of liberty and the like, and all long-suffering and patience, before he make her a public example. So much of giving no offence to her. Now the 2 point is concerning the covering of such offences as she shall give unto him, wherein his prudent carriage is known in a wise and prudent bearing with the infirmities of his wife. This duty as it is imposed on all, Gal. 6.2. so after a special manner doth it belong to the husband. 1 Because he is more bound to bear with her infirmities than she with his, because he is the stronger extraordinarily, 1 Thes. 5.14. 2 He is more bound to bear with his wife than with any other, because she is nearest unto him. The Apostle Peter useth an argument, 1 Peter 3.7. to persuade husband's to bear with th●ir wives, because they are the weaker v●ssels, and yet coheirs of the same grace. 〈◊〉 how chary are we of those vessels, which are 〈◊〉, & yet brittle, as Crystal glass' & China cups, etc. But how are they to be bo●ne withal? Infirmity, some are natural imperfections: And th●se are Inward, as Dullness and Slowness of conceit, Shortness of memory, etc. Outward, Lameness, blindness, &c These must not give him any offence, but cause him rather to pity her. Other are sinful infirmities: as peevishness, stubbornness, etc. In these he must show his wisdom. 1 In using the mildest and gentlest means he can, to redress these infirmities: as Elkanah did, 1 Sam. 1.8. 2 If he can observe any occasion that brought her to it, he must vs● the means to remove it: as Abraham in casting out of Agar, Gen. 21. 3 As much as may be, in turning his eyes from it, and seeming not to s●e it, Pro. 19.11. Eccles. 7.21. 1 If notice be, or must be taken, then to be ready both to forgive and forget: as it is likely that Jacob's anger did cease, Gen. 30. And in this thing will be the trial of his wisdom, and knowledge: for it is no commendation to bear with a good wife. So much for the tender respect. The next general point is his provident care over her, which shows itself, 1 In providing things needful. 2 In protecting her from things hurtful. Provision of things necessary, is a duty belonging, of all other, to the husband, because the wife is of all other most properly his own, and also the chiefest of his family. Now than the Apostles saying, 1 Tim. 5.8. is a strong proof of this; and it stands with reason, because the wife, when she is married, forsakes all other, and cleaves only to her husband: who is therefore to have a provident care over her. And furthermore, whatsoever means of maintenance she had, being unmarried, it is now all in her husband's hands, so long as she lives with him. Consider now first the extent, how far he is to provide for her. This is 1 For o●hers. Whatsoever is requisite that he should bestow on others, he should provide for her. 2 For herself: 1 In her ●oule, to have a care that she be well instructed; a duty laid upon the husband, 1 Cor. 14.34. Th●s is done, 1 In private, by maintaining of God's worship, and Religion in his, daily evening and morning; doing this either himself, as Cornelius did, Act. 10.2. or by others: as Micah would have his house instructed by the Levite, judg. 17.10. & the Shunamites husband was willing to have Elisha, 2 Kings 4.11. 2 In public, to have a care that she be partaker of the public ministry of the Word: as Elkanah carried up his wife with him to Silo, 1 Sam. 1.3. 2 For her body: 1 In sickness to provide all things needful for her; as some to tend her, Physic for her and the like: And to do this not grudingly, and repiningly, fretting because her sickness is so long, and the charges so great; but let him then show his loving care for her, when she is least able to do for herself: lest that his churlishness proves another cross unto her. 2 In health to provide for good raiment, and this not niggardly, and sparingly: as many will go bravely themselves, and their wives go very meanly; yet, avoiding all excess. Neither ought he to deal herein with h●r as a child or servant, but to give her a liberal allowance, leaving it to her discretion to provide both for herself and for the family, such things as belong to food and clothing, Prou. 31.15. So likewise, for such things as she should bestow upon charitable uses, he ought to provide for her, remitting unto her the liberty, and authority to distribute, if that she be not, 1 Superstitious, 2 Vain and light, and so likely to bestow it upon idolatrous and other sinful vanities. And it is likely, being not contrary to the Scripture, and agreeable to other rules, that Chuza did give his wife such an allowance, whereof she ministered unto Christ, Luke 8.3. For the manner, he is to let the wife have something of her own property, for the better testimony of her faith, love, mercy, and charity: for many will be liberal of another man's goods; and so may the wife in the common goods of the family, whereunto her husband hath right and interest: but when they come to distribute of their own, here will be the trial of their charitable mind. Now diverse means there are to bring this to pass; as some will give their wives the rent of such a house, or such a field, the veils, that which they get by working for themselves, and such like. The continuance of the provident care, must not be only during his life: but also during hers, if she outlive him, viz. That if he be able, he let her have wherewithal to live as well after his death, as she did with him: at least, if after portions distributed there remain so much, to leave her as much as he had with her. And we see Christ was more liberal to his Church after his departure, than when he lived bodily: and this will be a sure sign that he loved her, when she shall see his care to provide for her after his death. Moreover, considering her weakness, to manage her estate; he ought to appoint some to have a care of it for her: as Christ did for his mother, john 19.26, 27. And for this cause did David set Solomon in the Kingdom, that Bathsheba after his death might be well dealt withal, 1 King. 1.21. And as the more need is, so to be the more careful for her, as if she be not like to marry again, etc. Contrary hereunto is the practice of those husbands, 1 Who by prodigality spend their estate, and so leave their wives worse than nought: whereas this aught to be a motive to them to avoid unnecessary expenses. 2 Who by fawning and flattering get their wives to make away their inheritance which came with them, without giving them sufficient consideration for it, only to satisfy their own turns while they live. This is both an unkindness, and also a point of injustice. 3 Such as use fraudulent means to deprive their wives of the thirds, by deeds of gift, or other conveyances. This is a sin, because we ought to be subject unto the Laws, where they be not contrary to God's word. And husbands should so deal with their estates, that love, and not Law might bring unto the wife that which is her due. 4 Such as having old sickly wives, do themselves, when they are sick, desire the making of their wills, to settle their estate, hoping still to outlive their wives. So much of providing things necessary. The next point is, that he do protect her from things hurtful; A duty which in the general is proved by the phrase of the Scripture, calling the husband the veil of his wife: which as it implies subjection on her part, so it doth imports protection on his, Gen. 20.16. 1 Cor. 11.10. And so likewise from that of spreading the wing over them: as Ruth, 3.9. with chap. 2.12. For which reason, also God hath given strength, boldness and wisdom, to the husband above the wife. It must be showed in 1 Preventing of danger, as in the example of David, 1 Sam. 27.3. 2 In recovering them out of danger: as in another example of David's, 1 Sam. 30 18. This protection also must extend itself, according to the danger: as 1 Spiritual: of the soul; that he keep from the house Idolatrous persons, as Jesuits, etc. and profane and vain persons. 2 Corporal: to preserve her from violence and hurt. 3 For her good name: to maintain her credit against slanderous persons, being as well dead as alive: wherefore he must also be ready to hear her complaint. He must be further careful to maintain her honour and authority in the family against children and servants, yea, though they be the children of a former wife; unless that the cause be just: for there are many cruel and rigorous stepdame's, and in this case he must use all gentle means to pacify his wife: or if this will not serve, then to remove the cause of this hatred, and to place the children somewhere else: for the man and woman may by no means departed asunder. The reason is, because the latter wife is as true a wife as the former, and therefore the same duties belong unto her which did unto the former: for many times it falleth out, ●hat the second wife is not respected like the first; but surely if the husband think he cannot so love another woman as he did his former, the best way for him is to remain a widower. And if not against children, much less against servants. Thus did Abraham defend his wife against Agar, though she were his Concubine, Gen. 16.6. Not laughing at them, and suffering them to try Masteries, etc. For let the husband be assured, he shall feel the smart by the discontent of the wife, when she shall see he suffers any one to abuse her. Ephes. 5.25, 26. etc. to vers. 33. Even as Christ loved the Church, and gave himself for it. So ought men to love their wives as their own bodies: he that loveth his wife, loveth himself. For no man ever ye● hated his own flesh, but nourisheth and cherisheth it, etc. Having handled the duties, we come to the manner how the husband ought to perform them. In these words the Apostle sets it down, propounding First, 2. patterns for him to follow. 1 Of the Church. 2 Of a man's own self. Secondly, 2. r●asons drawn from the examples, namely, the similitude and relation in them, that there is great reason why the husband should love his wife, he being as near to her, as Christ to the Church, and himself to his own flesh. In the example of Christ, 6 Circumstances are to be observed, in regard, 1 Of the Order, 2 Truth, 3 Quality, 4 Condition, 5 Measure, 6 Continuance of his love to the Church. In all which we will consider of three points. 1 To sh●w how Christ loved the Church. 2 How we must follow him. 3 How we come short of our duty. 1 Order: Christ first loved the Church, and so drew her on to love him again; which as it is here intimated by that which the Apostle saith, that he purged and cleansed her, signifying, that before he set his ●oue on her, she was polluted and unclean: so it is plainly proved by that in 1 john 4.19. and Cant. 1.2. In like manner ought husbands to begin in love to provoke and to draw their wives on: as well by their example, as instruction, especially considering that is the weaker vessel. Contrary to which, is that untowardness of some husbands, which so little regard their wife's kindness, and dutiful subjection, that though they have never so loving wives, yet they will never love. And this is it that makes the wife's subjection burdensome. 2 Truth: Christ's love was not only in affection and word, but also in deed and truth; which appears by that he gave himself for the Church, and the effect, viz. the purging of the Church shows it. Such aught the husbands love be toward the wife: For if to love indeed, be a duty imposed on all, towards all, 1 john 3.18. much more towards a wife, which is not only a sister, 1 Cor. 9.5. but nearer, and dearer to her husband than any other in the world beside. The practice of most is contrary unto this, who in word will pretend great love, but when they come to deeds, perform just nothing. Like suitors that will promise golden mountains, etc. so are there many that will weep with their wives, and make great show of kindness, but when it comes to cost and charges, they may do fulfil for all them. 3 Quality: Christ's love was an holy, chaste and pure so●e, as appears by the effect, that by it he purged and sanctified his spouse: Wherefore also, lest he should seem to love more than one, he hath united all by one spirit, and so made one body of all. So between husband and wife, though their ●oue ought to be exceeding great, yet must it be joined with purity, sobriety, and holiness: as the Apostle saith, Heb. 13.14. Where he calleth the marriage bed undefiled. Two ●ffects of this are, 1 That it restrains this matrimonial love only to their own wives. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 2 That it doth moderate Love, that it turn not into lust. Contrary unto this, is the practice not only of Adulterers, which love others besides their own wives, but also of such husbands, who both in words & deeds will behave themselves towards their wives with as much wickedness & filthiness▪ as unto strumpets, neu●r observing any circumstances of time, place, measure, etc. 4 Condition: Christ's love was free, nothing in th● Church moved him to love, no benefit redounded to him by her love; but his own goodness was the cause of it: For though Christ bestowing many graces on the Spouse, doth delight in her as in his own work, ye● this was no motive without him to love her, but e●en his love is the ground of his love, Deut. 7.7, 8. So though there be nothing in the wife to move the husband to love her, yet ought he therefore to love her, because she is his wife, and that God hath joined them together, endeavouring, if it be possible, by instruction and example, to make her amiable as Christ did the Church. Contrary is the practice of those that love no longer than they have outward baits, either of beauty, riches, parentage, or honour, etc. Such love is not of their wives indeed, but of those outward things. 5 Measure: Christ's love is indeed out of measure: he gave his life for the Church, john 10.11. than which no love can be greater, Io●n 15.13. And he that will not spare his l●fe, what will he spare? But will some say, This seems a hard matter, and not for our imitation, that we should lay down our lives for our wives: But yet so it is, for besides that the comparison here doth expressly lay it down, Saint john, 1 john 3.16. saith, that we should lay down our lives for our brethren: and then the argument holds a maiore ad maius, that if for th●m, much more for our wives: But here some cautions are to be observed: 1 That when it cometh to this high pitch of love, there be an absolute necessit●, that the good cannot be effected by any other means: as the benefit of the Church could have been wrought by no other means than by the death of Christ. 2 That the good wh●ch we intent for them, be of greater value, than our lives, as for the good of their souls, 2 Cor. 12.15. 3 That we do● it not rashly, but have a just and warrantable calling thereunto. Contrary to this is it, that many will prefer any thing before their wife's good, as the case of costs and charges, etc. 6 Continuance: Christ's love is constant and perpetual, without intermission: after the first begins to love, he purgeth her more & more, and never ●eaues her, till he make her a glorious Church in heaven, joh. 13.1. This also must be added to the rest, that the husband do persevere constant in his love: for this puts the Crown on, and bringeth renown to the party loving, and profit to the party loved. To this he must have care, 1 That it be grounded on a sure rock 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 wear away, and then this love do●h fail with them. 2 That he arm himself against all those things which may overthrow the building: and having once determined to do thus and thus for her, to do it notwithstanding all oppositions. Contrary to this, is the love of many, which at first is as hot as fire, afterwards as cold as Ice, or none at all, and so always variable as the wind: which shows that it was but a natural love. Now then, by this comparison we may see what we must aim at, and so labour to be perfect. 2 By beholding how far we come short of our duty, we shall find much matter of humiliation and amendment. The 2 pattern is of a man's own self. It seems strange why this should be added; for is not the example of Christ perfect? Yes: nevertheless, the Apostle adds this for very good reason, because that this is most sensible, and so best perceived: for a man that knows not Christ, knows how he loves himself: Wherefore because some might say, that the former is a matter of impossibility; the Apostle provideth for us an easier pattern to fo●low, wherein are nor laid down more duties than in the other▪ but the same things are urged more sensibly, and therefore we need no● to stand long upon it: ●et some points do more evidently appear in this: as first, Cheerfulness: No man loves himself repiningly, accounting it as a task laid upon him. 2 Willingness: every one is willing and ready to do any thing that may be beneficial to his own body. 3 Tenderness: which we see plain by natural experience, how tenderly a man will handle his own flesh. So the Apostle saith, that none hateth his own flesh: but nourisheth and cherisheth it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) The metaphor is taken from birds that hover their wings over their young ones, or that sit upon their eggs. We see how tenderly they do it. 4 Entireness: no man can dissemble with himself, for every thing that a man doth, is known to himself, and he will pretend no more but that which he doth intend. Now according to these points ought the husband to perform his duty towards his wife, which if nature cannot move him to do it, because indeed this bond is spiritual and mystical, and not natural, then ought ●●ason, religion, and conscience make him to perform it. Now let us consider these patterns, as they are motives and reasons to stir up husbands to the practice of their duties; where first we see that the arguments are drawn from examples, which many times are of more force to persuade than reason: and therefore here the Apostle maketh choice of them. But among examples, what do move us more than those of Great men? Now who is greater than Christ? Besides that, his example is also a rule of perfection. That we may see the weight of this argument, two points are to be noted. 1 The great disparity that is between the Church and Christ, which appeareth in two branches: 1 The greatness of Christ, who is in Script●●e compared, 1 To creatures: so he is more excellent than the excellentest of them all, namely, the Angels, Philip. 2.9. Ephes. 1.21. 2 To God: he is every way equal to God, no whit inferior unto him, P●il. 2.6. so that he is Eternal, Infinite, Incomprehensible, and to be adored as God himself. 2 The baseness and meanness of the Church: she is but a creature, and that corrupt and defi●ed through sin. Yea, take every one of us in ourselves, and we are more odious in God's sight, than any creature else, beside the devils. But between man and woman, there is no such difference; but they are equal 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 subject to the same end. The difference that is, is only outward for civil respects, in sex, state and conditions, etc. And secondly, it is only momentany, extending itself but to this life, Math. 22.30. Now then, if Christ, who is infinitely more excellent than the Church, have yet chosen her to be his spouse, and doth so love her; this aught to be a strong argument to move husbands to love their wives, between whom there is so little disparity. 2 The 2 point is, the small benefit that Christ gets by the love of the Church: If we ask what it is? We answer, It's nothing. For neither he needeth to receive any thing of her, being already full of the abundance of all good things, neither is she able to give any thing of her own, because she receives all from him, job 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 n●ed of the Church, yet did so love her, as to come from heaven to dye for her, to give her all good things, etc. Let it then be a shame for husbands not to love their wives, of whom they do receive great help and comfort. Now we are the rather diligent, to mark and take heed to this example of Christ, because that it wipes away all pretences that men usually bring for their not loving of their wives: As, 1 Some will say that they are too great, & their wives too mean. To such we say, 1 That after the marriage solemnised, the wife is partaker of their honour. 2 That if they look upon Christ, there was a greater disparity between him and the Church. 2 Some will say that there is nothing worth in her. But first, he ought to love her therefore, because she is now his wife. 2 What was there in the Church, that Christ could love and effect? and though he love those graces in her, which are of his own bestowing, yet he loved her, before he bestowed those on her. 3 Some will say, that they be so perverse, that they deserve rather hatred than love. But, 1 this ought not to stir us up to hatred, but rather to show our wisdom to amend it. 2 The Church itself is full of corruption, rebellion, and provocation to anger and wrath, yet Christ continues still to love her. 4 Some will say, that she will do me no good, but be a burden to me all my life. If this come through some infirmity, yet may she do thee good by her patience and well-bearing of this affliction. 2 If it be a wilful perverseness, yet this is no charitable censure: for love hopes the best. 3 Let him consider what good & profit the Church yields unto Christ. 2 Concerning the other patterns of a man's own self, this likewise is added to the former, not as a greater or stronger motive, but as that which more sensibly and easily is perceived of us, than the former. Wherein the Apostle sendeth us to the school of nature, (No man ever yet hated his own flesh.) Seeing then that by the ordinance of God, a man's wife is made as near to him as his own flesh: therefore as nature teacheth him to love and cherish the one, so ought conscience and religion teach him to love the other: for his wife is himself. Therefore 1 As in his body, if one member be cured, all rejoice at it: so if he be helpful and loving to his wife, himself shall reap the comfort of it. 2 As likewise if any one be neglected and receive 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 every one of you, do ye so: let every one love his wife even as himself, and l●t the wife see that she fear her husband, vers. 33.) IN this Verse is laid down the conclusion of all, concerning a brief sum of the matter which before he had delivered, briefly repeating and applying it. Out of them we learn two points. 1 That every one ought to apply that to himself in particular, which the Minister speaks to all in general. (Every one do so) This duty Christ doth often imply in his Sermons: as, Mar. 13.37. Luk. 8.8. but more plainly in those 7 conclusions to the 7 Churches, Revel. 2. & 3. when after a general instruction to all, he wils every one to apply it particularly to himself. But they might think that what was spoken to all in general, was spoken to none. The reason is, because herein consists the profit of the Word; for who can take comfort by the promises, unless that he be persuaded they belong to him? Who regardeth the judgements and threatenings, unless he in particular can tremble at them? Or who taketh profit by direction o●t of the Word, but he who thinketh with himself, I ought to do thus and thus, & c? The use is: That as we have heard the particular duty of man and wife laid down, so every one in that state and condition should now make use of them to himself in particular. 1 Such as have been married, that examining themselves by this rule, 1 They may have joy and comfort of that which they shall find themselves to have done well. 2 To be humbled for that wherein they have failed. 2 Such as are married, that they may learn to amend what is amiss, and to hold on constantly 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 ●od and not be led away with the common custom and practice of the world. 2 That as we must apply, so we must know what to apply, namely, every one his own particular duty. (Therefore Paul biddeth every husband to love his wife, and every wife to fear her husband.) For every one is to give an account for the neglect, or performance of his own duty; neither shall any man be condemned for another man's fault, Ezek. 18.20. The husband shall not be blamed for his, wives fault, nor benefited by her obedience, if he neglect his own duty: as if they must needs go both to heaven together. But if one have a care, and the other be careless of his duty, though here the conjunction be near, yet hereafter shall there be a perpetual separation, Luke 17.38. The want of this particular application, is the very bane of marriage: for whilst th● husband is rigorous to exact his wife's duty, & the wife looks only to that how her husband ought to ●oue her, & comfort her it comes to ●●sse that neither of them regard their own: ra●h●r let the husband look to his own, and the wife to hers, that both of them, he for his love, she for h●r own obedience, may receive of God a recompense 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 subjection 〈…〉 all things.) Having formerly handled the main scope of these words, namely, as an argument to enforce the duty of the wife: ●et us consider them absolutely, and severally by themselves. ●n th●m we may observe two points. 1 The authority of Christ set down, 1 Under a metaphor in this word Head. 2 By the benefit and end of it, in that he is a Saviour. 2 The duty of the Church, 1 Wherein it consists, namely, in subjection. 2 What is the extent of it. It is in all things. Head.) This metaphor is applied to Christ in diverse respects: but two especially. 1 In regard of that dignity and dominion Christ hath over the Church. 2 In respect of that spiritual virtue and efficacy that the Church receiveth of Christ. For the first, see Col. 1.18. For the second, see Ephes. 4.15, 16. For both jointly, see Ephes. 1.22, 23. Both of these are set down in the Text. The former, by the inference, that as the husband hath authority of his wife, so Christ over the Church. The second, by the benefit that comes of this authority, he is the Saviour of the body. Instructions. In that Christ the Son of God, equal to 〈◊〉, etc. is the head of the Church to whom sh●e is united: This shows the exceeding great glory of the Church, in which respect the glory of the Saints now is far greater than was that of Adam in his innocenc●, yea, of the Angels in heaven. Ne●ther are the infirmities of the Church such, as that they can blemish this glory. Nevertheless, we s●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 perceives this glorious 〈…〉 wi●h Christ, 1 joh. 3.1, 2. 〈…〉 This then must vp●old us against all the scoffs and reproaches of the world, against our own wants and infirmities, that we be not daunted by them: for Christ suffereth us to be tried by these, 1 That we may see our own unworthiness. 2 To make us the more thankful: for the more unworthy we are of a thing, the more thankful we be for it: As Abigail was of David's offer, 1 Sam. 25. and was Ester a poor captive more thankful for her advancement then Vashti, which is reported to have been Cyrus' daughter. 2 This is a ground of great comfort unto us, in that we ar● ruled by so wise, glorious, and powerful a governor; who will and can deliver us from all danger, etc. which thing we must consider when we are assaulted by the temptation of the devil and world. For Christ hath a feeling of all our wrongs and injuries, even as the head hath of all the hurts of the body: and for this reason he said unto Saul, Saul, Saul, why persecutest thou me? 3 This shows, that this union of Christ with us, is as near as possible can be. But of this more vers. 30. 2 Doct. This further shows the regiment of Christ over his Church, of what it is: That it is no Tyrannical, but such as is for our good, he having always a sense and fellow-feeling of our infirmities and wants. The world he ruleth as a judge with a sceptre of iron, Psal. 2.9. & 110.1, etc. But the Saints he governeth gently and mildly as a father, not crushing them under his feet, but exalting them, joh. 14.3. 3 Doct. Hence we see, from whence we have all graces, namely, from Christ: as the body hath all sense, and life, and motion from the head. For this cause is Christ not only a living soul, but a quickening spirit, because he giveth life unto us, 1 Cor. 15.45. Hence it is that he is called a Vine, joh. 15.1, 2. and that we live in him, Gal. 2.20. This must make us depend upon Christ, to have recourse unto him for all good things. Also this serves to strengthen our faith, concerning our full deliverance not only from temporal evil, but from death and him that hath the pow●r of it, Heb. 2.14. For if the head be above water, there is no fear of drowning; and therefore if Christ our head be safe, if he be risen & delivered from the power of d●ath, we must be safe; if we perish, he must perish too, b●cause of this union. And this may make us bold to triumph against all our enemies. Further observe who they be that are united to Christ. They are the Church, viz. all the Elect of God who are called & sanctified, whether militant on earth, or triumphant in heaven. We may also comprehend among them, those that are not yet borne, if we respect that that shall be, but not properly. Doct. The gifts of God's Spirit are proper to the Elect, being called and sanctified, 1 Thes. 1.3, 4. 1 Pet. 1.4. The most precious promises are given to them, Rom. 11, 29. Which refutes the opinion of those that say, that justifying faith and some saving may be in the wicked and reprobate, aswell as in the Elect, and that there is no difference, but in the continuance. 2 It teacheth the more highly to prise the proper graces: for those things that but a few have, are wont to be much esteemed: Yet other and they will make so great account of common gifts. 3 This serves for trial to know whether we be in the Church or no, and so whether Christ be our head. Do we feel in us spiritual life and motion, namely, the graces of God's Spirit dwelling in our hearts? It is a sign we are united to our head Christ: but if we be still dead in our sins, dull in our understanding, etc. we may justly fear that we are not in Christ. 2 If there be a mutation and change in our nature; if our conversation be heavenly, and we partakers of the diuin● quality, it is a token we are grafted into the true Olive tree: which as they report, contrary to other stocks, changeth 〈…〉 into it own. Doct. Out 〈…〉 no salvation. Which is to be understood of 〈…〉 Church, that they who are not of the number 〈…〉 who are united to Christ, can look for no salvation, ●nd not of particular Churches; as to say, that because he is not of this or that congregation, therefore he cannot be saved: though in the mean while it be a dangerous thing to separate himself from a particular Church; where he sees the plain not●s of a true Church. Here are discovered two errors. 1 Of the Papists, that exclude all from salvation that are not of the Romish Church. 2 Of the Separatists, that do wilfully abstain from all particular Churches. Further, this shows that this title of Head is proper to Christ alone; as 1 who hath it allotted to him of God, Ephes. 1.22. 2 who is most eminent, high and powerful. 3 who only hath received the spirit above measure. Then it is a presumptuous dealing of the Papists, who make the Pope to be the head of the Church. Their distinction of Imperial and ministerial head is, but new found; for heretofore they used to say, that Christ took Saint Peter into the fellowship of the indivisible unity, so making them both one. And as false it is, as never having ground in the Scripture; but is a myere invention of their own brains: for they say, Christ is the Imperial head, that is, he quickens & gives grace. The Pope is the ministerial, that is, he governs: which is to separate those offices that are conjoined in Christ: & secondly, how doth the Pope govern? is it by maintaining the peace of the Church▪ & c? No, but by making laws bind to men's consciences and the like, Saviour of his body) Consider here, 1 The kind● of the benefit, 2 The p●rson that bestows it. 3 The object of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour. A word in Greek, which those that are Grecians say, cannot be fully expressed in Latin: signifying as much as a most absolute deliverer from all danger, and all evil whatsoever, Mat. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is) h●e alone of and by himself, Act. 4.11. ᵃ body) all the Elect: implying two conclusions. 1 That all that are given to him of God, are saved: he saves not a leg, or an arm only, but every part of the body. ᵇ 2 That none but those, that are given to him, are saved by him. ᶜ Use is, 1 To amplify the benefit of the head-ship, of Christ; in whom we have true rest and security, so that we may trust perfectly to the grace that is brought unto us. 2 It is for our comfort & joy, and to stir us up to praise God; as the Virgin Mary, and old Simeon did: and for this cause, the Angel said, that it was gladsome tidings, that a Saviour was borne unto the world ᵃ, Heb. 7.25. joh. 19.30. An evidence of which perfect salvation obtained by him, was his Resurrection: for this cause, he is called Salvation, Luk. 2.30. Note here first the Blasphemy of the Jesuits, that derive of that name of their society, from that name of Christ, which is incommunicable. Indeed we may be well called Christians of Christ, because this name is communicable, for we are partakers of the anointing: but no man is partaker with Christ▪ in the work of salvation: as also, Linwood a Papist saith; and secondly, the dote of the Papists, that seek for other Saviors' besides Christ, as the Saints, to whom may be applied that of Esa. 30.1, etc. and jer. 2 13. As also another conceit of the Treasure of the Church, which what needs, if Christ alone have purchased perfect salvation? ᵇ Rom. 5.18. As Adam is a natural root, and all coming from him; partake of his sin, and curse: so Christ being another root, all that come from him, partake of his righteousness to justification, joh. 6.37. and verse 39 A reason is a added, ●●cause the Elect are committed to his trust, and fidelity; and therefore if they be lost, the loss redounds not only to the hurt of the members, bu● to his own discredit. Object. joh. 17.12. judas is expressly said to be lost. Answ. Iu●as was n●uer of this company: which is plain both by th● words in the place alleged, where he is called the son of perdition, fore-ordained of old unto this condemnation, as jude spea●es ver. 4. Then apply that, 1 joh. 2.19. This overthrows that gross error of the Lutherans, who say, that those who are Elect, may not only wholly, but finally fall away; an opinion strange, contradictory in itself, to be a choose vessel, and to be damned, and contrary to the Scripture: it breaks in sunder that golden chain, Rom. 8.30. Math. 24.24. Yea, the Papists confess the absurdity of it, Bellar. de great. & libero arbitrio, lib. 2. cap. 10. The ground of this opinion is, that they hold, that election is conditional: which Tenent is derogatory to glory, making his will and decree changeable, whereas he is immutable in both, and also deprives every faithful soul of a ground of main comfort: which otherwise doth rest in an holy security (opposed to fear and distrust) when once it perceives in itself the certain signs of Election. Obiect. 1 Exod. 32.32. and Rom. 9.3. Answ. These holy men rapt with love and zeal, did only show what in their hearts they could wish to be done, not what could be done; it was Votum affectus, non Effectus. Object. Psalm 69.28. Answ. That is spoken according to the common opinion of men; now therefore David desireth God to make it manifest, that they did herein deceive themselves, & others were deceived in them, who because of their profession and outward carriage, accounted them to be written in the Book of Life. So in like manner, that which is spoken of judas, was spoken in regard of his office and Apostleship, not in regard of the eternal election of God: For in that former respect, he might have seemed to have been a chosen vessel, Act. 1.17. Use is for comfort unto us, that though we be not the principal parts of the body of Christ; an eye, or an ear; that is, not instructed with so much knowledge as others, etc. yet if we be of the body, we shall be saved, Gal. 3.28. ᶜ Because that satisfaction of Christ was a ransom and price: and none can be redeemed and bought, but those for whom it was paid. Against carnal Gospelers that hope still to be saved, when as yet they have no evidence that they are of this body: for the body is guided by the head; but those by the prince that ruleth in the Air, Ephes. 2.2. The members of the body love one another: but these hate and persecute the Saints. Briefly, this word body, imports two things, that is, 1 A mystical union with Christ by faith. 2 And a spiritual union one with another by love, whereof they have neither. So much concerning the authority of Christ: The next point is the subjection of the Church, ver. 24. Which subjection is due on the Church's part, in regard of the place of Christ, who is her head; but much more in regard that he is so wise, & so glorious a head, so provident and powerful to procure her good: and again, in that she is so far inferior unto him, and therefore meet it is that she subject herself; and unworthy she were of so great benefits, if she should not: as Vashty was in not obeying her husband the King. Doct. Whosoever is of the Catholic Church, is indeed subject to Christ. AN EXPOSITION UPON THE FOURTH VERSE OF THE sixth CHAPTER TO THE EPHESIANS. And ye fathers, provoke not your children to wrath: but bring them up in instruction and information of the Lord. THe duties concerning the wel-nurturing of children, are of 2 kinds. 1 Such as respect temporal good: as, first, training of them up in civility & good behaviour: secondly, in a good calling. 2 Or such as respect spiritual good, viz. that they be trained up in piety, which in the text, and diverse other place, ais expressly commanded of God: who also for this end ordained in the Law many means to stir up children to ask of their Parents what they meant: as of the 12 Stones, of the Passeover, &c: commanding Parents to declare unto their children the mystery of these things. Reasons of this are, 1 This is the best good that parents can do for their children, by reason men exceed beasts: by civility, civil men excel savages: but by piety, the godly man goeth beyond all other. 2 There is a necessity of this instruction of them in the fear of the Lord; for by nature they have no proneness to it, and without this nurturing they will never learn. 3 This belongs to the office and charge of parents, as they who best know the capacity of children, and therefore are best able to apply instruction to them, and instruction coming from them, will take more place. 4 Because children are borne of their parents in a woeful estate; and therefore as they have been the means to convey sin and misery unto them, so should they labour to be a like means of conveying grace. 5 This is a double band to bind them unto their parents in love and duty, when both nature and a religious conscience shall join both together. 6 By this means when parents dye, they may with greater comfort and security commend their children unto God. 7 This is lastly an especial means of continuing and propagating the truth of religion and worship of God. Now come we to some directions for the performance of this duty: These are 1 That they be sure, that all such principles as they instruct their children in, be grounded on the Word of God: for it must be information (of the Lord.) 2 That when they begin to learn, they be taught to read in the holy Scriptures the book of God: as Timothy was. Compare 2 Tim 1.5. with 3.5. for so with learning they shall suck in Religion: and 2 there is a secret and divine operation in the Word to work holiness. 3 That they be daily catechised and instructed in the grounds of Religion, Deut. 6.7. where continually signifieth according to the usual phrase of Scripture, as the continual sacrifice, that which is done day by day; but observing this caveat, ●hat they be not too tedious, but deal with them as it is, Esa. 28.13. Moreover, l●t parents take occasion to raise up the minds of their children unto God. 4 That they take occasion especially to declare unto their children the mystery of all tho●e ordinances that God hath instituted in his Church, of t●e Sabbath, Sacraments, etc. So the Israelites were to expound to their children the Passeover. 5 To provide such tutors and governors as are religious: so Hannah did put her son to good old Eli, 1 Samuel 1. 6 ●hat they teach them by their own good example: as, josh 1. Psalm. 101.2. This adds an edge to all the rest. It remaineth to show the contrary aberrations o● parents. 1 That they are only and wholly careful for the temporal good of their children, meat, drink, apparel, complemental carriage, and rich calling, and good marriage; in which they respect the good of their children no more than heathens do. 2 Many care not in what religion they be brought up: Such are those that have rich and wealthy, but popish friends, to whom they will put their children to be instructed; wherein what do they, but show themselves most unnatural, giving poison to their children, and even sending them to the devil? 3 That they teach them at first profane and vile books, never also catechise them. In which case the Papists may rise up against us in judgement. 4 By ill examples they teach their children vile sin, even in their cradle. Come we to the second branch, namely, the time of the performance of these duties; of which consider 1 The beginning, when it must be done, 2 The contivance, how long. 1 For the beginning: Doct. So soon as the child is docible, and able to apprehend instruction, so soon must he be taught and nurtured in the fear of the Lord, Pro. 22.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mouth of his way. Like as they give children meat, as soon as they c●n take it with their mouth, Pro. 13.24. betimes, in the morning, Heb. viz. of his age. Pro. 4.3. tender. Then was Solomon instructed. 2 Tim. 3.15. an infant: So dealt Anna with Samuel a child. Reasons are either privative, implying an avoiding of mischief: as, 1 Unless they be taught betimes, they will fall into many sins, because they are pron● to sin, Gen. 6.5. Prou. 22.15. and as soon as they have ability, they will execute it. This is a means to prevent it. 2 This prevents obstinacy and perverseness: for within a while they will grow refractory and indocible: as Hophni and Phineas. Or positive, of fruits and benefits ensuing, namely, a good effect of their labour: because, 1 Instruction is easily taught, there being an aptness and inclination in youth to learn. 2 That which is learned in youth, is longest retained, Prou. 22.6. Object. But to teach children, is but as to teach Parrots that which they understand not, and so 'tis but labour lost. Answ. 1 The ground, 2 The consequence is false: for 1 a child, so soon as it is able to conceive any thing, understands it better than any other creature else whatsoever. 2 Suppose they conceive it not yet, 1 It is better that by this means they be kept from an evil course than let run into it. 2 This is a great means to help their understanding as we see in Princes and Noble men's children, that have good bringing up, who understand more at 12. than many others at 20. years. 3 As years do increase, so will they make use of that which they learn in youth, therefore though there be no fruit for the present, yet it will come afterwards: as it is in ●owing of corn. The contrary practice of parents is, who suffer the b●st years of their children to be spent in vanity and wantonness. Where note by the way, that this point of well nurturing children, doth especially belong to the mothe●, as we see, 2 Tim. 1.15. compared with 2 Tim. ●. 15. Pro. 31.1.1.8.6.20. yea, after a peculiar manner to mothers when they are young, they being then most familiar & conversant about them, in feeding▪ clothing, etc. For this cause the holy Ghost doth express in the books of the Kings & Chronicles the mother's name; because children do most ordinarily follow their mothers. So Solomon and Absalon, the children of one father, but of two mothers; the one bad, the other good: so it is when the father is a Protestant, the mother a Papist, the children commonly are Papists, 2 Chr. 2●. 1, 3. Ahaziah fell to Idolatry, by reason of his mother's counsel. Which serves to stir up mothers to diligence in educating their children. The second branch of the time, is the Continuance. The child must be instructed so long as the parents have power and authority to govern him, which is, so long as he liveth, and they are parents, though there must be a difference put in respect of age. For children are bound to parents as long as they live, and so must be subject and ruled by them. So Eli rebuked Hophni and Phineas, though they were married; and job had a care and command over his children, though they kept house. Directions: That parents do so wisely carry themselves towards their children, as they still reserve in their own hands a power to curb and brid●e them, even when they are grown into years. Contrary to which is their practice, which let go the reins unto their children, yea, put themselves in their children's power, and stand at their courtesy. Many have found the mischief of this: as David did in Absalon, Concerning the means of Help, for the performance of this duty of education: they are two, Frequent admonition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put into the mind more by instruction. Due correction: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comprehending both. 1 Doct. That to instruction must be added admonition, that is, they must labour to whet these things into the hearts of their children, to make a deeper impression, Deut. 6.7, 8. Eccles. 12.11. Prou. 7. Because the apprehension of children is very weak, and sickly; and therefore unless that which is taught be urged, it will slip away. Parents therefore must observe the inclination of their children, and accordingly urge and express upon them those things they have taught them. Contrary is the practice of those, who think it sufficient to have told their children, what is to be done; but go no further, complaining of great labour and pain that it is to be still in admonishing of them. 2 Doct. Correction must be added to Admonition: and this is either Verbal, properly called Reprehension. Real, properly called Correction. Reproof goeth in the middle between Instruction and Correction, as a means to help the former, and prevent the latter. That a father must reprove his child, is plain by Pro. 15.5. For if it be a commendation of a child to hearken to reproof, it is a duty of parents to reprove: see Gen. 34.30. Gen. 49.4, 5, 6, 7. The reason is, because of the fruit that thence doth arise: see Prou. 6.23.10.17.15.31. The fruit of it is life and knowledge, 15.32. & chap. 24.25. The blessing of good, that is, of God. Motives to use this reproof may be, 1 It doth prevent Correction. 2 It may be performed, when the other cannot be done, as in sickness, infancy, and elder years. Contrary to this, is the too indulgent carriage of parents towards their children: as David to Adoniah, 1 King. 1.6. Real Correction is next: it is not sufficient to admonish, but it this serve not, God hath given authority to parents to correct them with stripes and blows, according to their age; yea, God hath gruen them a charge to do it, and therein hath made himself a pattern to parents, in correcting His Children after admonition and reproof, given by his Minister's: and this must be done, because of the perverseness of children. Reason's is of it are, 1 In respect of the child, which are 1 Privative good; Correction is as purging physic, and as a salve curing and purging the corruption of the soul, Pro. 22.15.20 30.23.13. In this respect it is said to deliver from death, both temporal, and eternal, and▪ 23.14. from hell; and therefore parents must not in foolish affection urge the painfulness of correction, but in judgement consider the fruit thereof. 2 Positive good: it teacheth wisdom, Prou. 29 15. But some will say, that instruction is sufficient to teach them, what is good and evil. Answ. The greatest wisdom is in the practise, which hereby is learned, bringing them to a nearer observation of those things that are taught; therefore it is an error in parents, that say that children kept under Correction, are sots: see Prou. 13.24. 2 In respect of parents 1 Hereby they spare much pain: for this will make instruction more powerful, though few times delivered, than without it oftentimes inculcated. 2 This prevents shame and grief to parents. 3 Hereby they acquit themselves of being accessary to the sin, and so guilty of the blood of their children: as Eli was punished for not restraining his children. 4 Hereby they shall bring ease, quiet, and joy unto themselves, Prou. 29.17. when the child is made so careful, and watchful of his duty, that the parents may be secure of his good carriage. 5 If all these fail, yet he hath the testimony of a clear conscience, in the discharge of his duty. Directions for the well and seasonable performance hereof, regard first, the matter, secondly, the manner, thirdly, the use. 1 The matter why the child should be corrected: 1 The parent must be sure, that he correct his child justly for a fault; otherwise he will be but provoked against his father; for there be fathers that correct their children for their pleasures, Heb. 12.10. 2 That as he punisheth them for a fault, so they make known this fault unto them, after the example of God, Psal. 50.21. 3 To correct especially for those faults, which they may show out of the Word of God, to be faults; and so show that God is also thereby offended: for this will make them fear the more. 2 Manner. General rules: 1 That parents in correcting, do call upon God, for themselves, that they may be directed; and for their children, that they may reap benefit, because that they are subject to passion, and the child's nature is against it. 2 That correction be done in love, as in all things, 1 Cor. 16.14 so especially to children, who take it as a matter of judgement, in their parents. 3 That it be done, with a mild mind and calm affections, and to put it off, if rage and fury arise: as God doth, jer. 10.24. Particular rules. 1 That the quality and condition of the child be observed, and accordingly to measure our correction: 2 That respect be had unto the fault, according to the greatness and smallness of it, etc. For Prayers. 3 The use: 1 To observe the dealing of God towards them in correcting of them; which parents may observe by their correcting of their children, with what pity and compassion they do it. 2 To observe, that in correcting their children, they correct their own sins, and that the thing for which they correct them, came by their own occasion. Aberrations in this point are, 1 Too much indulgence. 2 Too much severity. Duties of parents in regard of the riper years of their children, when they are youths, are of two kinds. 1 Providing of its place and personal calling for the exercise of that gift, whereunto they have been heretofore trained up: so Samuel made his son's judges, 1 Sam. 8.1. So Ishai had diverse sons, whom he placed in several callings, some soldiers, some shepherds: a calling of esteem in countries. Reasons are. 1 By this means they come to make use of that ability and faculty, which they have obtained by their parents, in training of them up; and without this they forget the same, like scholars that after long study have no further calling. 2 Because by this means they come to do more good to the Church and Commonwealth; for before, they are but in preparation, and their pains (as of apprentices) may in some sort be profitable, yet they are not till afterwards counted members of the Commonwealth properly. 3 By this means they come to live of themselves and do more good to others; whereas before, their pains and gains were for their masters. 4 By this means they train up others, as themselves have been trained up before, and so there is a succession of calling, and a maintenance of Church and commonwealth. Directions: Observe 2 Cautions. 1 That they be careful to place them in such a calling as they have been trained up unto in their young years. Bezaleel and Aholiab were chosen to the work of the Tabernacle, because they were skilful men, Exod. 25. It is not fit, of a apprentice to make a minister. 2 That the means of placing them be good, lawful and honest, that thus entering in by those means that God hath ordained and warranted, they may depend upon his blessing, as being thereunto called by him, 1 Cor. 7.17. What mischiefs follow upon an unconscionable entrance, all know. Aberration in two extremes: 1 Carelessness of those that think it enough to have bestowed education upon their children; and so account themselves discharged, saying, that they will leave them then to depend upon God's providence. (But we must know, that God appoints means, without the use of which, we cannot look for a blessing.) Others saying, that their children may shift for themselves: just like brute beasts, that leave their young ones when they are able to feed themselves. And thus by their negligence, many times their children come to be very drones in the Commonwealth. 2 When parents are too preposterous and rash in providing a calling, not considering whether the place be fit or no for their children, but only whether it be gainful and profitable, or of credit. 3 Another is, of those that make no conscience of bringing their children into a calling, into the Ministry by Simony, etc. 2 The second duty is, concerning marriage, that they be careful to provide marriage for them in due and fit time; a plain duty of parents, jer. 29.6. and 1 Cor. 7.36, 37. in practice, Gen. 28.2, 6. and 27.46. Agar learned so much in Abraham's house, Gen. 21.21. and and so did God with the first man, Gen. 2.18. Reasons, 1 Because children must wait upon their parent's consent, and therefore they ought to provide for them. 2 Parents stand in God's stead, and so must be a means of seeking a marriage for them. 3 Marriage is a needful means to keep their vessels in holiness; and hereby is a holy seed preserved, Mal. 2.15. Directions, 1 That children may have a free consent, and that they be not forced: After God's example, who brought the woman that he had made, unto Adam, to see whether he liked her or no, Gen. 2.22. & 24.57. for this is the nearest, surest, & strongest band, and ought not to be undertaken without the parties good liking. 2 That the match be fit for them, Gen. 2.20. Fit, 1 In Religion, Deut. 7.3. 2 In age: So God made the woman perfect at the first, as Adam, not a child. 3 In state, in some equality, else scorn and disdain may arise. Aberrations in two extremes. 1 Carelessness in providing marriage, letting them pass the flower of their age. 2 Too much rashness, before they know what a wife and husband mean: and a third, providing unmeet matches for them, joining them idiots, fools, papists, profane; so they be wealthy. Means for the better performance of those duties, are, 1 That parents have a care to provide a stock and portion for their children, 2 Corinth. 12.14. Whereas some object, Math. 6.19. we answer, 1 That Christ aimeth here at covetousness: so as the fool laid up riches. 2 He condemns the manner, as being the only thing which they do, before and above the care of heavenly things. 3 The measure, heaping up without measure. Directions. 1 That this measure be not unjustly gotten, Prou. 10.2. 2 That they be not covetous, setting themselves to make themselves and their children rich. 3 That this be not a pretence for uncharitableness. Contrary to this is, 1 when men live at the uttermost extent of their living, so that they can lay up nothing. 2 When men live above their living, and cast themselves behind hand. 3 When any ensnare their children, by causing them to be bound for them, and so break their backs, and become their undoers. 4 Covetousness, when parents lay up indeed, but will part with nothing to their children before their death. EPHES. 6. VER. 5. Servants, be obedient unto them that are your masters, according to the flesh, with fear and trembling, and singleness of your hearts, as unto Christ, etc. unto the 9th. THe sum of these words is a direction for servants how to carry themselves towards their Masters; wherein the Apostle lays down, first the Duties they are to perform, where we are to note, 1 The kinds which are twofold: Obedience & Reverence. 2 The extent, which is limited by these speeches: according to the flesh, ver. 5. as unto Christ, ibid., as the servants of Christ, ver. 6. as to the Lord, ver. 7. 3 The manner of performance set down, 1 Affirmatively, by showing them what graces do adorn them in performance of these duties, ver. 5, 7. 2 Negatively, by showing what vices are to be avoided, ver. 6. 2 The motives to stir them up to the careful performance of the former duties, which are partly employed, partly repressed. Before we come to handle the kinds, it is necessary to lay down, here as formerly hath been done, the ground and foundations of the duties, which do concern either the opinion, or the affection of servants. Thierry opinion, that they be persuaded concerning their master's superiority, and their own subjection, that it is good, lawful and warrantable, by the Word of God. For seeing Reverence and Obedience have relation to authority and superiority; how can any be yielded, when we are not persuaded, that they to whom we owe this, are our superiors? Therefore did Korah & his company fall into Rebellion, because they thought that Moses had not that authority, which he took upon him, Num. 16.3. Now that servants may be resolved, touching the lawfulness of their master's authority, let them consider, 1 That it is God's commandment, both in the old and new Testament. 2 The many directions, that God giveth to masters and servants, to carry themseleus in their places: But God giveth no directions for any unlawful calling. 3 The example of many godly men in Scripture, who have been servants. 4 That, that the Apostle, Rom. 13.1. urgeth it as a matter of conscience, which hath always relation to the Law of God commanding. Contrary to this, is the opinion of the Anabaptists, denying any subjection or superiority; their reasons for it are, 1 If, say they, there be servants, and this a calling lawful, they must have either Christians or Infidels to their masters. If Infidels, who have no part' in Christ: what an unfit and unmeet thing is it for Christians to be in subjection to such? If Christians, then are they all brethren, and why should one brother be inferior to another? Answ. This calling of servants and masters, being a political ordinance of God, apppointed to up-hold the Church, Commonwealth and Family, not their quality, but their place is to be considered: See 1 Tim. 6.2. 2 Again, say they, it is against nature, our Christian liberty, and those prerogatives we are endowed with. Answ. Against nature, as nature now is, it is not, although if nature had remained entire and perfect, it had been against nature. But God hath in his admirable wisdom made many things, which are punishments of sin, to be duties imposed on us, as eating of our bread in the sweat of our brows, a punishment, and yet a duty. 2 Christian liberty is not hereby prejudiced, the conscience still remaining free, & not subject to any but God. 3 And as for our prerogatuines, they are to be expected in the world to come, and not here. 3 They urge that which is said, verse 7. not serving men:) but here service to men is not simply forbidden, but such fawning and parasitical service, when we wholly care to please men, and not God, in serving them. In Affection, that the servant have an honourable account and reverend esteem of his master. This is called here Fear; and it is described, 1 Tim. 6.1. See 1 Pet. 2.18. which affection in a servant, if it be wanting, he doth indeed deny his master to be a master, Mal. 1.6. The means to work this fear, is to consider the place of his master, namely, that he is in God's stead. Signs of his fear are, 1 When the heart of the servant desires to please his master: as Abraham's servant did, Gen. 24. the whole chapter showeth it. Which further showeth itself by a certain joy and delight they have, when they have done any business successfully, and for their master's profit, as Abraham's servant did, Gen. 44. vers. 26.27. 2 A care not to offend them: as was in joseph, Gen. 39.8, 9 which breeds a grief in them, having done any thing offensive: as Onesimus was, no doubt, grieved for his running away, and would not return without a letter of mediation from Paul, his masters special friend. Contrary to this is, 1 Slavish fear: as was in that idle and unprofitable servant, Matthew 24.25, 25. 2 Despising of their masters, 2 Tim. 6.2. manifesting itself in two branches, 1 Into light esteem of their masters: as Agar, of Sarah her mistress, G●n. 16.4. 2 In a vile and base esteem of them: as when they are poor, etc. We are now come to the kinds of duties, and first, of Reverence, which is an outward manifestation of that inward affection of the heart; To be declared, 1 By speech, and that first to his master, two ways, 1 By refraining his speech in a good and commendable silence, not speaking in his presence; or being in talk, to break it off when he cometh in presence, etc. which shows a great honour that he bears unto him. Contrary to this, is sauciness and overboldness in prating to him as their equal▪ A great fault in servants, who especially should be swift to hear, and slow to speak, james 1. Yet are there times when servants may and aught to speak. 1 When their masters require them. 2 When it may be behooveful for them: as when it tends to the good of their masters, as 2 King. 5.3. Or when they would persuade them to that which is good, and they are against it: as Naamans' servants, 2 King. 5.13. Or when they would more fully understand their master's meaning: so did the Disciples of Christ ask him many questions: or when some scruple doth arise in the servant's mind concerning the business, as Gen. 24.5. Or to clear their innocency, when their master suspecteth any thing of them, 1 Sam. 24.9. etc. Contrary to this is stoutness, and stomackfulnesse, when they will not speak nor answer, Pro. 29.19. For the manner of their speech, note these things, 1 In titles, that they be honourable, and beseeming their master's places. 2 That their words be few, especially if they observe, that their masters be unwilling to hear of any talk, in that business, as john the last, vers. 21, 22. 3 Their answer must be meek, gentle, and humble, 2 King. 6.2, 3. 4 It must be seasonable, not when they are choleric. 5 Above all things, their speech must be true; to which in this regard they are bound by a special band. Contrary to this, is, 1 Pride, scorning to reverence their masters with fit titles. 2 Scolding, as in many shrewish mad servants, that will give word for word, yea, and will have the last word. 3 Muttering and mumbling, speaking never a plain word. 4 Lying like Gehazi; showing hereby the small respect they carry of their masters. The second thing is speech of them, which must be the same to others, as it is to their master, else the other will prove but fawning and hypocrisy. To this end, 1 Let them say nothing in his absence, but what they would be willing he should hear himself. 2 Let them speak of him in such sort, as others may see he makes account of his master and mistress. 3 Not to speak of any thing that may discredit them. 4 To maintain their credit against others. Contrary to this is, 1 To discredit their masters unjustly by telling untruths. 2 By blazing abroad secrets, as many servants do when they meet together, and as it comes to pass when servants are changed. 2 By their carriage, which is another evidence of that reverence and fear which they bear unto their masters: Yea, the most proper: for if their actions do not agree with their words, they are but flatterers and fawners, yea, their own words will condemn them, Luke 19.22. There are three branches, wherein this Reverence consists. 1 In a dutiful obedience. 2 In an humble and decent behaviour, 3 In apparel. Obeisance in coming to them, going from them, receiving an errand from them, bringing a message to them; to make obeisance, see for proof, Gen. 27.29. bow down to thee:) 2 King. 2.15. Behaviour: that it be modest, humble, and lowly: as standing in their master's presence, 2 King. 5.23. and 10.8. And though Solomon was a King, yet this is common to Kings with other men; and wherein some may object, that by standing, is meant no other, but to serve and minister, as Deut. 10.8. We answer, that nevertheless, the reason of this phrase shows, that they that minister, must be ready to perform all things; standing uncoverd, as at all times, so especially in the Church, where God and his Angels are to behold their good order: also ●heir looks ●nd countenance must be sober, and modest. Contrary to this, is the carriage of proud servants, that scorn all courtesy towards their master, which cometh to pass when their master is poor and mean: whereby they show plainly how little they ●egard God's ordinance, and the image of God, which their master how mean soever doth bear. Apparel: that it be becoming the state of their condition of subjection; for this is one end and use of apparel, for to distinguish those of higher and more eminent degree, from other lower and inferior. This was that which the Queen of Sheba noted in Salomon's servants, 1 King. 10.5. every one being suited according to his degree. Contrary to this, is the practice of most servants now a days, whom by their apparel a man cannot distinguish from the children, no not from their masters and mistresses themselves; all their wages, and whatever else they can get, either from their friends, or by purloining oft times, from their master, or by other means, it is all spent in apparel. And if the master and mistress make conscience of going soberly, the servants will many tim●s go● finer than they. So much for reverence. The second general duty is obediences, the most principal and surest evidence of their dutiful subjection, as also of their master's authority: for reverence is performed also to others, Col. 3.22. To which is contrary, rebellion and disobedience in servants, the greatest impeachment of the master's authority, and indeed that which doth plainly deny his place; faults in the former may come of rudeness, and may be borne withal, but this is intolerable. This duty doth manifest itself 1 In the parts. 2 In the extent. The parts of it are partly negative, partly affirmative. Negative, that they do not any thing of their own heads, without or against their master's knowledge and consent: for servants, during the time of their service, are their master's goods, and so are all their actions to be done, not for their own, but for their master's profit; and therefore good reason that he should have the guidance and direction of them. Again, the masters will must be a rule and direction of all their actions; and therefore did Abraham's servant inquire the meaning of his master, Gen. 24.5. Therefore the cares of servants were boared thorough, to signify that their ear must be always attentive to their masters will. More particularly, this duty is seen in these points. 1 Servants are not to go abroad about their own business, without the consent of their master. Contrary was the practice of Gehezi, going out after Naaman unknown to his master, 2 King. 5. 2 They may not enterprise and go about their master's business, without his direction; doing that work that likes them best, Prou. 31.15. For it is the master's duty to allot unto servants their work as well as their meat. Contrary is, when servants will be their own choosers; ●s happens where there be many servants: and also tha● practice of many, who are so selfconceited, that they think things will never well succeed, unless they be ●one after their own head. True it is, if they be more 〈◊〉, (as it doth so happen many times) than their 〈◊〉, the● ma● meekly advise them: as joab did, 2 Sa● 2● 3. But if they will have their own mind, they must do i●: as the King's word prevailed with joab, ver. 4. 3 In the time of thei● service, they are not to marry without their master's consent. So masters did give wives unto their servants, Exod. 21.4. Contrary is the practice of those that do take the advantage of the law, and marry themselves, of purpose to be free, and to defraud their masters of the rest of their time. 4 In disposing of those goods that do belong unto th●ir masters, they may not give away any thing fo● charitable uses without their consent. 5 Being hired by them, they ought not to hire themselves unto any other, without their full & free consent. jacob having served out his time, did nevertheless tarry with Laban still, he being unwilling to let him depart, Gen. 30.26, 27, 28. So far was he from going away without his consent. And whereas chap. 31. ver. 20. he went away privily, 1 he had the charge o● God to be gone. 2 His time was out. Howbeit this practice of Jacob's is not justifiable, neither can be alleged for imitation in servants. For seeing jacob had God's commandment for to go away, and his promise for safety in his journey, ver. 3. why could he not have had his departure known to Laban, whose wrath he needed not to fear, God being as ready to have delivered him from the danger thereof then, as he did afterwards, verse 24? Contrary is the practice of lewd servants, who run away from their masters, like Shimies servants, 1 King. 2.39. and as Agar, Gen. 16.6. If their masters be cruel, they must do as the Angel counselled Agar, verse 9 submit and humble themselves: see 1 Pet. 2.18. The affirmative part of obedience is, that they be willing and ready to do whatsoever their master will have them do. This is the truest mark of hearty obedience: for the former may many times arise of sullenness. This must be manifested, 1 In regard of the master's command; that he having a power to comm●nd, the servant ought to obey, doing that which he requires, readily and willingly, without pretending excuses, or enquiring a reason of what he commands, Math. 8.9. which example belongeth to all servants. Samuel, who was in a manner Eli●s s●ruant, when he was called by ●od, h●e supposing it had been Eli, went unto him a second and a third time, albeit the time were unseasonable, & tha● Eli had at first told him, he called him not: which might have been an excuse not to have come a second and a third time, 1 Sam. 2.6, etc. Abraham's servant questions not about the difficulty of that long journey, which he was to take by his master's command, Gen. 24.4. Eliahs' servant goeth to the top of the hill seven times, although he saw nothing till the seventh, 1 King. 18.24. The ploughman that hath laboured all day, doth nevertheless first serve his master when he cometh home, before himself do eat and drink, and take his rest, Luk 17.7. All to show that he must not be w●ary, nor take vain excuses and pretences, for not doing his master's command; but do it he ought although it seem never so much without reason unto him. Contrary to it, is the disobedience of servants to their master's command; and even then most commonly when they have no need of them, job 19.61. like unfaithful Z●ba, 2 Sam. 19.26. This is a most foul offence in servants, and of all others doth most provoke their masters, seeing that hereby they in their hearts do plainly deny his authority over them. 2 In regard of his instruction, tending first to their temporal good: as of prentices, and such as are committed unto others, only for this end, that they may learn their trade. For 1 The master being bound to teach them, they are likewise bound to learn and to follow his directions. 2 This is the end why they were placed with them. 3 The benefit and profit is great, for hereby they come to live of themselves another day, etc. Contrary is the practice of idle, dull, and heavy servants, that regard not their masters teaching, who care not so they may wear out their years, though at the end of them they have not learned their trade: hereby showing themselves enemies to th●ir masters in discrediting them; to themselves, by depriving themselves of a means to live hereafter; and to their place, wherein they are unprofitable members. 2 To their spiritual good, that as it is the master's duty to instruct his servants in the fear of God, so must they hearken unto him. joshua had such servants, else he could not have said, I and my house will serve the Lord, Iosh. 24.15. Such were in the family of Priscilla, and Aquila, Rom. 16.5. So Philem. verse 2. The Rulers servants believed upon their master's relation, although they were with him when jesus spoke the word, john 4.53. The necessity of such instruction, as also the unspeakable benefit that ariseth hence, should move servants to the performance of this duty. But we see the contrary in almost all servants, who of all others will not be servants to religious men: such as are all natural men, who are more ready to follow the Devil, and those that bear his Image, than God, and such as carry the Image of God. And it is a common complaint, that profane men have better servants, and have their work better performed, than godly; yea though they give less wages, and worse fare; because the one sort, so as they may have their work done, care not how they break the Sabbath, and what other sin they commit, which the other will not suffer. So much did men prefer liberty in sin before meat, drink and wages, and any thing else. 3 and 4 In regard of Reproof, and Correction, which may be joined both together; reproof being but a verbal correction, and correction a real reproof: and herein obedience is showed in two branches. 1 By patient bearing all reproofs and correction whatsoever it be, whether just or unjust, mild or bitter, easy or grievous; this the Apostle Peter proves by many arguments, 1 Pet. 2.18, 19, 20, 21. joseph unjustly imprisoned by his master, mutters not, nor repineth, nor yet revengeth it when afterwards he came into authority, Gen. 39.20. Contrary to this, is the practice of many servants, who being reproved, will answer again crossly and thwartly; a thing expressly forbidden, Tit. 2.9. True it is, they may make an Apology for themselves reverently, and modestly, but if their masters will not hear them, silence, and patience is required. 2 Of those that will not be corrected, but if their masters come to correct them, they will take the staff by the end. 3 Of such as fearing correction, will run away: as Agar, Onesimus, and Shemeis servants. 4 Of such as will give blow for blow. 5 Of such as will seek for revenge, by mischieving their masters at one time or other. 2 When they are justly reproved and corrected, that they be careful to redress, and amend that for which they were so reproved; for herein patient bearing is not sufficient, it is not praiseworthy, 1 Pet. 2.20. yea, it is but stupidity and blockishness. Thus did Onesimus amend, Philem. ver. 11. Contrary is the practice of those, that notwithstanding all reproof and correction, go on still, and provoke their masters, either to add more blows, or in the end to turn them out of his doors. 2 part. The Extent of servant's obedience: how far forth they ought to obey their master's, is employed here, when it is said (According to the flesh) that is, in civil and carnal things, and expressly laid down, Col. 3.22. and Tit. 2.9. (In all things) which words being so general, must have some restraint and limitation. Because masters and mistresses are men and women, and so being, are subject to error. 2 Some may be Idolaters, Popish and profane, and so may command that which is expressly contrary to God's Word. 3 And again, such is the perverseness of many, that they oppose themselves against God the highest Master. Nevertheless the reason why this so general a phrase is used, is to show, 1 That whatsoever the master hath authority to command, and belongs unto his office, in all those things servants must obey. 2 That the master's authority is very large, such as none but Gods contrary command can resist. 3 That it is not sufficient to obey in such things as they please; but it must be all things, though grievous and irksome unto them. Here therefore we must distinguish between things 1 Simply good. 2 Simply evil. 3 Indifferent. The 1 are simply commanded. The 2 simply forbidden. The 3 are good or evil, according to the diverse circumstances: and in these indifferent is this extent especially to be placed. The du●y then here to be learned is, that servants must labour and endeavour to subject their judgements unto their masters, to think those things meet and fit which he commandeth. The servant of the Levites, judg. 19.11. would have had his master lodged in jebus, but the master thinking it otherwise meet, he was content and went with him. If their master appoint them to any work, they ought to think this work meet and fit for them. Contrary is that of those, who think themselves wiser than their master: so Gehezi thought his master unwise, to let Naaman depart: so did the Prophets offend, 2 King. 2.16. in urging Elisha against his will. This is the cause of many mischiefs, as of excess in apparel, when they think their master not wise enough to provide what is fit, etc. Now if they cannot think that what their master commandeth, is so fit and profitable for him, yet nevertheless, they ought to yield obedience; this caveat observed, that they may make known their mind unto their masters, with mildness and reverence. So did Io●b, 2 Sam. 24.3, 4. wherein he did not sin. For a man that is in authority, may sin in commanding, and yet he that is in subjection, not sin in obeying the command; because the thing being in itself lawful, the sin respects the mind of him that commands, as the numbering of the people, David's proud mind. For hereby a servant shows his hearty obedience the more plainly, when he yieldeth readily to that which is contrary to his will. 2 This is a special means to preserve peace and love. Contrary to this, is peremptoriness in servants, that will obey no further than themselves see reason. The restraint of this generality is expressed in 4 clauses: 1 As unto Christ, vers. 5. 2 As servants of Christ, vers. 6. 3 Doing the will of God, ibid. 4 Serving the Lord, verse 7. All which imply in the general; that servant's obedience to their masters, must be such as may stand with their obedience to Christ. For 1 Christ is the highest master. 2 To him we are to give the last account of all our actions. 3 His favour must be preferred, and his wrath and vengeance must be feared. For more particular application of these general grounds: 1 If the master command any thing that Christ forbids, the servant is freed in this case, he may not obey; for this are Saul's servants commended, 1 Sam. 22.17. and the midwives, Exod. 1.17. and joseph, Gen. 39.12. And if a King is not to be obeyed in such things, much less a private man. For masters herein go beyond their commission, and so lose their authority, and are not to be obeyed, no more than a Constable or Sheriff, etc. that go beyond their office. here nevertheless, this caution is to be noted, that they be not peremptory: but 1 That they be sure that God commands the contrary to their master. 2 That with all reverence they show their master his error by the word of God, and to persuade him not to command them that which is contrary to it, before they absolutely refuse to obey. Contrary to this, is men-pleasing, when as servant's care is so to please their master, that they respect not God: as Do egg, 1 Sam. 21.18. Mat. 2.16. Dan. 3.20. neither are there so wicked masters, but they shall find such men-pleasers as will execute their will and command; but what the judgements of God are upon such, we may see by the example of those, Dan. 3.22. Object. The Apostle, Titus 2.9. willeth servants to please their masters in all things. Answ. 1 Men must be pleased in those things that belong unto 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, herein pleasing of them, standing in the place of God, to please God himself. Briefly, here is meant to please men in God, for God, and under God: So that so far as servants can approve themselves to God, and have the testimonies of a good conscience, and withal please their master, this man-pleasing is lawful. 2 If masters forbid any thing that is by God expressly commanded, servants must not therefore abstain: So did Daniel, Dan. 6.10. Reason is, we have a good warrant so to do, even of God himself; and if a man have the warrant of the King, what need he fear, although an inferior magistrate do forbid him? Thus if servants be commanded not to give good weight, they must not do it, although they may keep the price which their master sets: so if to break the Sabbath and the like. Only let them be sure and certain, that God hath forbidden that which their master hath commanded. Contrary hereunto is slavishnesse, and timorousness, when they fear their master more than God. For the avoiding of these extremes, and the better to perform the former duties, let servants 1 Labour to be fully instructed what is the will and commandment of God, Ephes. 5.17. 2 Let them labour to have their minds possessed with the true fear of God. 3 Let those servants that be at liberty, have a careful respect in choosing of their masters, that they as well regard their inward disposition, as their outward calling; for this it was that Ruth followed Naomi, because she saw she was Religious, 1 Ruth 1.16. 4 Having been brought by the providence of God under such masters as are Religious, to cleave unto them, and to remain with them, john 6.68. Contrary to which, is carelessness in servants, that regard not to what master they bind themselves, be they worldlings, profane, popish, etc. all is one to them; whereby they bring themselves into many straits, either to disobey God, or to displease their master, etc. So much for the Extent and Restraint. 3 The manner of obedience is laid down in 4 branches. 1 With fear and trembling. 2 With singleness of heart. 3 With good conscience. 4 With good will. 1 Fear and trembling: the phrase is doubled, to show the necessity of the duty: by fear is meant, all the former, and respect which servants owe to their masters: by trembling is meant, an awe & fear to provoke their master to punish them. For as we may fear God in regard of his power, that he is able to execute so great vengeance on us; so may masters be feared, because God hath given the rod into their hand, to execute punishment on the disobedient, Rom. 13.5. Thus was Obadiah afraid to provoke Ahab, 1 King. 18.9. Contrary to this trembling in the defect is, 1 Too much familiarity. 2. Answering again, murmuring and repining. 3 Carelessness in provoking their master, thinking with themselves, it can be but a beating, etc. In the excess, slavish fear, when all things are done for fear of the rod. 2 Singleness of heart: that is, that the service which they perform, be done with an honest and upright heart, pretending no more in outward show, than they intent inwardly in the heart: it is called singleness 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 upright heart was in joseph, Gen. 39.8, 9 Reason is, because servants have to do not only with their master, but also with Christ, who searcheth the heart, and by the same giveth judgement of the action, jer. 17.10. 2 Because honesty and uprightness is so acceptable unto Christ, and he delighteth so much in it. Contrary to this, is eye service, when they content themselves with the outward work, and never regard their heart; such are most servants. 2 Hypocrisy and dissimulation, when they will carry a fair face, fawn and flatter, yet care not what wrong they do unto their master: as Parasites. 3 Good Conscience, employed in these speeches: 1 As unto Christ. 2 As the servants of Christ. 3 As doing the will of God. 4 As serving the Lord. Whence the Doctrine is: That servants must have 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 main difference between Christian servants, and such as are wicked and profane. 2 In this may servants reap true comfort, in hope of reward at God's hands, however their master do deal with them. Contrary is that of many servants, who although they be good at their work, yet do it not for conscience sake, but for fear, for gain, or some like by-respects. 4 Good will: which respects the mind of the servant, and it is either in regard of himself, or of his master: of himself, that his service be done willingly and cheerfully: of his master, that it be for his profit. Doct. 1 Servants must do service with willingness and cheerfulness; as Christ a servant, Phil. 2.7. did the will of his Father cheerfully and readily. Psal. 40.7, 8. Even with as great a desire, as to his ordinary food, job 4.34. So did jacob, Gen. 39.20. For the time of his service seemed short unto him: which is a sign he did it cheerfully. And although the reason be there rendered, because he loved Rachel; yet may these both stand together; yea, if he had not served cheerfully, the time would have seemed so much the longer, because of that love he bore Rachel. Reason's hereof are, 1 In regard of God, who loveth cheerfulness. 2 of ourselves: because it easeth the burden of the work. And for a motive to stir us up to readiness, consider we of the reward that God will give to such as be faithful in their calling. Contrary is, when servants do their business grudgingly, heavily, and of necessity; wherein neither themselves can reap comfort, God not accepting of their work, nor their master's profit, it being done for the most part untowardly. 2 The profit of their master: to this is required, 1 Speediness and quickness, that they dispatch their business so soon as they can. This was commendable in Abraham's servant, Gen. 24.33, 54, 56. 2 King. 4.29. This speediness about business is a sign of of willingness. 2 Diligence. That they employ all their labour and care (continually) for their masters good, Ecc. 9.10. For this is the Talon and work of the Lord, which he hath given to servants, viz. To be diligent in their place and service towards their master, then look jer. 48.10. This diligence was in jacob, Gen. 31.38, 39, 40. What fruit cometh by this diligence, is often expressed in the Prou. chap. 10.4. and 12.24. etc. Contrary to this, is Sluggishness and Idleness: which in a servant how irksome it is, see Prou. 10.26. how unprofitable and hurtful, Prou. 18.9. Yea, all slothful servants are thieves, robbing their masters of their best pains & labour, which is as due to them, as meat and drink to servants. Such idle servants are those, who if they be sent of a business, will have much talk and prate about it, before it can be done, Prou. 14.23. It is also hurtful for themselves: for he that is slothful for his master, will seldom be diligent for himself. 3 Lastly, herein is required Faithfulness, a chief and principal duty of servants, and to be referred to the whole manner of their obedience. This is employed too here by (good will) and in that must serve their masters as (doing the will of God,) whose will it is, that every one be faithful in his place. And it is expressly commanded, Tit. 2.10. And the Apostle takes it for a ruled case, Heb. 3.5. implying that if he were a servant, he must be faithful: for this, were those servants that received the Talents, commended by Christ, Mat. 25. and thus Christ himself was faithful, Hebrews 3.2. Reason of it is, because servants are stewards, and must give an account of their task committed to them, as Luk. 16.2. both to their masters and to God, who will find them out, if they be unfaithful. Contrary unto it, is fraud, deceit, untrustiness, theevishnesse, etc. In servants, whereby they bring unto their master hurt and damage. But not to insist in the general, let us see more particularly, wherein this faithfulness is required: This is, 1 In regard of their master's goods, in a double respect. 1 In keeping safe all such goods of their master's, as are committed to their charge; that through their carelessness and negligence nothing be lost: thus was joseph faithful, that his master durst trust him with a●l that he had, Gen. 39 And Jacob's example is a worthy pattern for a●l servants, Gen. 31.38, 39 Where also we see, that if any be impaired, and lost by servant's negligence, it do●h indeed belong unto them to make it good. That word which the Apostle useth, 1 Tim. 6.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a metaphor taken from servants. ●or this is the end why they receive them into their homes, and put them in trust with their goods, themselves being then more secure, and not looking to them so much as otherwise they would, trusting upon th●ir servants faithfulness. Contrary to this, is carelessness in servants, and want of due circumspection, whereby many times great harm comes to their master's estates; as in not taking care to their fire and candle, not shutting their doors and windows, suffering their clothes to be spoyl●d, their meat which is soared, to mould and spill, contrary to the practice of Christ, Math. 14. & 15. john 6.12. And for s●ruants in the country, that leave op●n gate● and gaps, letting in other men's cattles to wrong th●ir masters, especially in harvest time, and the like. 2 That they do their best, and uttermost endeavour to increase th●ir masters estates, than they ma● be the better for them, as Gen. 30.27, 29, 30. Math. 25.20, 22. This must be added to the former; for the servant that did but one●y keep his Talon, was an unprofitable servant, Math. 25.26. Contrary to this, is fraud and deceit of servants, in purloining from their masters, or detaining from him, that which is due unto him, Tit●● 2.9. wh●re the word used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to d●●aine any thing to one's ●elfe that belongs not to him, and it to put apart to his 〈…〉 did, Act. 5.2. wherries' word is likewise used. And ●h●s fraud is not only in apparent th●●●, as in taking money 〈◊〉 of ●heir masters purses, boxes, and counters, etc. but in mor● secret pr●ctic●s also: as in putting into their account of expenses, more than they ought; in leaving out of their receipts, somewhat which they should hau● put in, as did that unjust steward, Luke 16.6, 7. whom Christ commands not for his faithfulness, but for his wisdom in providing for himself; likewise, in spending more about their master's business than ne●d●th; w●●n they sell a thing for more than th●ir master s●●t●th pric●, to keep that unto themselves, which do●h inde●● belong unto their master's. Also by inveigling awa● their ma●t●rs customers against th●y se● up themselves. By receiving▪ gifts without the●r masters knowledge, etc. Object. But some s●ruants will say, My master holds m●e shor●, and k●epes from m●e my due; therefore I may help my self. Answ. A sin in thy master cannot excuse a sin it▪ thou. Did not Laban wrong jacob, and deal hardly with him? Yet we see jacob used no deceit to help himself: but we see how God blessed him for his faithful service. 2 This faithfulness is required in regard of business committed to them, in the execution whereof they ought to be faithful. That is, besides speediness and diligence, before spoken of, they must fear the Lord, that their master's business may prosper under their hands; without whose blessings nothing succeeds well. Wherefore in servants there is a double bond to tie them to Religion, pi●●y, and the fear of God, both their own good, in respect of themselves, and also their masters good, which may come by a prosperous success of their business; and for this cause, they ought ●o pray for God's blessing upon their labours, as did Abraham's servant, Gen. 24.12. and to give thanks for any good success: as that good s●ruant also did, vers. 2●. This being a mea●e to move God to continue his bl●ssing another time. Contrary to this, is irreligion and profaneness in servants, who in stead of a blessing, bring a cur●e vpo● their master's family, a●d thereby double their sin, in that they not only destroy their own souls, but bring also damage unto their masters. 3 In respect of th●ir masters counsels and secrets that ●hey conceal th●m: as Ie●●miah did Z●acki●h● jerem. 38.24, 27. This is a property of a faithful heart, Prou. 11.13. Provided, that th● matter they conce●le, be not to th● hurt of th● State, the Church, City, and place wh●re they are, or any particular m●n. Thus did jonathan reveal Saul's counsels unto David. Contrary to this, is a treacherous blabbing abroad of such secrets as are to be concealed, Prou. 11.13. and 2●. ●9. which is the usual practice of servants when they meet together, still to be ta●king of hous●-business●, and what is done at home. Hither also is to be referred the concealing of the infirmity of their masters; a●d yet nothing more common among servants, tha● still to be talking what fault● such a one ha●h, ●nd such a one, etc. 4 In regard o● their fellow servants, faithfulness i● required of them, in being a good example unto them, by stirring them up by their good co●nsell, to be faithful and conscionable in their service, and by helping them wh●n the gr●a●er burd●n is laid vpo● them. Contr●●y to 〈…〉, when on● will b● enticing o● another from that d●ty which they owe ●nto their masters▪ a● ma●y stubborns servants, and shrewish maids▪ though bu● one 〈◊〉 a hou●e, will persuade the rest to 〈◊〉 against ●he mast●●, a●d like 〈…〉 sheep, infe●t t●e whole sto●ke. A●●o quarrelling one with another, ●s M●th. ●4. 4● 〈…〉 odious and abominable of all is it, when servants sha●l de●●●e one another ● a●d commit uncleanness, which, besides that it is most beastly vice, doth moreover br●ng dishonour, shame, grief and vexation, and great damage unto their master's, to the great aggravating of the sin unto such s●ruants. 5 In regard of their master's children, that when they are young, they (especially maids who commonly hau● that charge) look unto them lovingly & tenderly, keep them nearly and cleanly, and gi●e them their due. And because children ar● most in servant's company, to take heed that they le●●n no ill of them; and when th●y come to years, to respect them with reverence, not esteeming of them as their equals, but as of their superiors, being the children of their masters. So did Abraham's servant call Isaac master, Gen 24.65. Contrary to this, is when servants are doggish and churlish to the Children. Let such take heed, lest they get such a custom by it, as that they prove churlish to their own also. Also sluttishness, and further, when by corrupt, rotten, and evil communication that cometh from them, they infect children, who learn of them to swear, to sing lewd songs, and the like. So it cometh to pass, that many times a man hath his children spoilt, even by his servants, who teach them so much wickedness whilst they are young, that hardly it can be rooted out a great while after. Again, when servants will inveigle away the affection of children, either to marry them, as when they have portions, etc. or to commit uncleanness with them; whereby many times parents affection is alienated from their children, to disinherit them, or the like. Lastly, when they shall withdraw their portion from them and convert it to their own use. 6 In regard of the master's bedfellow, his wife, or the mistress' bedfellow, her husband, that servants do only not entice them, but not yield unto any enticing of their uncleanness, as joseph did, Gen. 39 The contrary to which, we see many times practised, and what effects have followed thereupon, not only the alienating of their affections one from another but also man● times, b●oody conspiracies for the death of one another the wife plotting with the man, for the death of her husband, and he with the maid likewise for hers. 7 In regard of their persons & bodies, that when th●y are in troubl● and sickness, they labour by all means to be helpful unto them; for if they ought to do all the rest before named, much more ought they to be faithful in this regard, to have a care of their mast●rs own body. Contrary to this, is when servants be judasses to betray their own masters. 3 The third and last point is, the motives to stir up servants to perform the former duties. 1 Motive is drawn from the place of their masters, who are in Christ stead: wherefore in obeying them, they obey Christ, and rebelling against them, they rebel against Christ. 2 From the place of servants: because in a conscionable performance of their service unto their masters, they show themselu●s be the servants, ver. 7. and in this respect, though the place of servants seem but m●ane, yet indeed it is honourable. To be the servant of the King, is an honourable place: which ought to be a comfort and encouragement of servants, that they should not think themselves trodden under foot, and made base; seeing that even by virtue of this, that they are servants, th●y are the servants of Christ, 1 Cor. 7.21. 3 From the ground of their subjection, the will of God, which ●s it served for a direction, so it is also ● motive to stir up servants to their duty, because it is the will of God in his Word. This motive is of great moment to persuade servants to be content with their place of subjection in which they are put, and also faithfully to do their duties, seeing both are the will of God. For Gods will is the work wherea● we ought to time, R●m. 12.2.1 Thes. 4.3. 1 P●t. 2.15. For Gods will i● the ground of good; every thing being so far good as he willeth it. It is also a rule, and a perfect ru●e, to which if we frame our actions, we shall be sure not to do amiss. Lastly, it is a sufficient ru●e; and if we have this warrant that God doth will it, we need not fear any opposition. Hence 〈◊〉 follows, 1 That therefore it is no arbitrary matter to do●, or not to do; but a matter of necessity of R●l●●ion, Pi●ty and Conscience, wherein w●e have to do with ●od. 2 That there is no dispensation for them, and therefore 〈◊〉, although master's do not require their duty of their servants, as some masters are of such a nature; yet are they bound in conscience, to perform their duty. 4 The last reason is, ver. 8. drawn from the issue and event that follows upon their faithful service, viz. the reward: the argument is drawn from God's general dealings with all that are faithful in their places; and if every faithful man be rewarded, then also servants. Doct. Servants may be sure, that they shall not lose their reward, Col. 3.24. Thus was jacob and joseph rewarded; and those faithful servants, Mat 25. And this argument, though it be not of greatest force, yet it doth most prevail with us, wherein God shows his love in he●ping ou● infirmities, that whereas he might of his absolute comm●nd, have required obedience, 〈◊〉 ●ather observes what we are mos● moved with 〈◊〉, and 〈◊〉 he seeks to stir us up. Now if ●●●withstanding ●his, servants be disobedient, th●y do both dishonour, i● disobeying his co●mand●m●nts, and do injury to themselves, in depriving themselves of such a blessing. This rew●rd is, 1 Temporal, in this lif●: for God moves the heart of their master's, whom th●● have s●rued, to recompense their pains: as of King A●ashu●●●sh for Mord●cas, ●ste● 8.15. who had served ●im faithfully. So Mat 14 47. & 25.21. In th● parab●● o● the 〈◊〉. Or 〈◊〉, if th●ir master's 〈◊〉 hard and unkind, ●od w●●l move other to reward them: as joseph, who had but an 〈◊〉 recompense of his master, God moved first the ●aylor to d●ale kindl● with him: and afterward the King himself to advance him highly. Or 3 it neither their master▪ 〈◊〉 others regard th●●, God himself doth gi●e a secret blessing, as unto jacob: and this moreover, that they having been themselves faithful, God stirs up their own servants to be faithful to them. Luk. 7 38. 2 Spiritual: 〈◊〉 all other fail, yet there is a recompense of reward, ●iz. an inheritance in heaven, Col. 3.24. ●ph●s. 1.18. Mat. 25.21, 23. Rom. 2.7. And this were enough, although there were no other reward, 2 Cor. 4.17. Yea, all their pains and labour are not worthy of such a reward. This sweetens all their labour, and makes it seem easy and light, as it did unto jacob. EPHES. 6, Vers. 9 And, ye masters, do the same things unto them▪ putting away threatening: and know that even your Master also is in heau●n, neither is there respect of persons with him. WE are now come to the last order in the family, viz. of masters, which although it be last, according to the Apostles order, is in dignity the chief. But the Apostle first sets down the orders of inferiority; to show, that the duties of subjection are harder to be performed, than those of government and authority. For the meaning of the words, it is thus: By masters, are meant all that have authority over particular p●rsons▪ that are attendant v●to t●em▪ whether they be chief, or such as being vn●●r others, have servants under them. (Them) that is, to ●eruant●, before mentioned. (Do the same things) This seems a strange phrase. What may some sa●, must master's ob●● an● reverence their se●uant●, & c? No, t●is may be● understood, 1 With r●●●rence to 〈◊〉 duti●● aforegoing, namely, not unto thos● proper duties that belong to s●ruants, but to those common rules of equity, t●at belong both to master's and ●●ruants, as to do● a●l things in simplicity of 〈◊〉, etc. 2 Or to the v●rs. immediately aforegoing, that being a general ●u●e belonging to all sorts, to do the good thing that belongs unto th●m, in their place a●d calling. 3 Without reference: and so it is meant of a mutual, reciprocal, and proportional duty that ought to pass between them; that is, in general, that duties are to be performed of both one to the other, aswell masters to servants, as o● servants to masters. All these do not cross one another, but 〈◊〉 a common equity between masters and serua●●●▪ a mutual duty though not an equality. This is expressed by the Apostle, Col. 4.1. And this is expressed, to meet with a conceit of many masters, that thi●k● indeed their servants are bo●nd to them: but t●at themselves are not tied to their servants, 〈…〉 to s●eke the good of their servants 〈…〉 government aswell as servants are to seek their mast●rs by the●r obedience. (Putting away threatening) not that this is simply a vic●, and so forbidden: for it is lawful, and sometime to be used, but the excess is ●o●bidd●n. The reason of mentioning of this vice of master's rath●r then any other, is, 1 Because men in authority, are exceeding given by nature to this vice, thinking that their authority is not shown, unless they be rigorous. Thus are husbands forbidden to be bitter to their wives, ●ol. 3.19. And also Fath●rs to provoke their children, ver. 4. 2 Because Infidels a●d heathen men thought they had an absolute power over servants, of life and d●ath; therefore lest these newly converted to Christianity, should re●aine any such conceit, he biddeth them forbear rigour. But for the further meaning of the word, we are to consider, that by threatening is m●ant a●l rigour in thoughts, countenance, looks, word and actions: so that by forbearing of it, all excess is forbidden: as 1 In continuance, when masters shall be too frequent in correcting upon every occasion. 2 In measure, when the● are furious, fierce and violent. 3 In execution, not always to execute punishment, if there be repentance, an● hope of amendment. In all these, master's are to moderate their threatening. Furthermore, under the forbidding of this vice, th● contrary virtue is commanded, viz. Gentleness and mildness. (Know ye) here follows the reason, which the Apostle takes for a matter granted; therefore he saith▪ Know y●e. Your master) Some copies have both yours and th●irs. Very, fitly for the sense, bu● the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Even, doth imply as much. The argument is drawn from the place of the master's subjection, that they have not an absolute authority, but are under the authority of another Master, to whom they must give an account, and therefore to take h●ed, lest if they parforme not their own duties, the● provoke this their Master to wrath. Now He is described, 1 By the place where he is: in heaven) Which implies, 1 That he is higher, than the highest, so that all are under him, Eccles. 5.7. Psal 33.15. 〈…〉 15.3. that h●e seeth and doth take no●ice o● all▪ 〈◊〉 that h● is an Almighty God, able to execute vengeance on all such as oppress others, Psalm. 113.4, 5. Deut. 24.14.2. His property: that he is no accepter of persons. The Hebrew word is Face. and so signifies the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the face is out ward, but God doth behold the heart, 1 Sam. 16.15. and by p●rson i● Scripture is meant, the outward quality and condition of men, in regard of greatness, meanness, superiority, or inferiority, etc. as job 34.19. which things though men respect, yet God doth not. This phrase is taken from such as sit in judgement, who must respect the cause only: for whatsoever is beside it, is called ●erson; and therefore did the Ar●opagitae judge in the dark, etc. This is noted to me●te with another conceit of master's, that might think, that God would respect them being grea●, and in place of authority, rather than their s●ruants who were mean and base. Having seen the meaning of the words, it followeth to handle them in order. The sum of them is a direction for masters, how to carry themselves towards their servants. The parts are two: 1 The duties to be performed. 2 The reasons to urge them. Concerning the duties, we are to consider, 1 The ground of them, that masters do owe a duty. (Do the same thing.) 2 The duties themselves in their several branches. 1 Ground. Doct. That masters do owe a duty even to their servants: a point clear by the Law of God▪ as the precepts given unto master's he●re, and in other places do testify; and by the Law of nature: for this is one of those bonds of ministration which are spoken of. Whereby we are bound as well to do good to others, as to receive good from them: like as the members of the body do one to another. B● the Law of nations: for wise States have always from time to time ordained Laws for to curb and restrain masters, by equity: for good received, requires good to be done again. And lastly, by the Law of the Land. In Indentures the master is bound to the servant, as well as he to his master. Use is for masters to take notice of this, That seeing in general servants are no more bound to th●m than they to their servants; therefore to be careful for the performance of ●heir own duty, as they would look for duty from their servants; and to consider if the failing of their servants in their duties, arise not f●om the neglect of their own in themselu●s. 2 For minister's, that they be not partial in urging these duties, but pr●sse them upon the masters, as well as on the servants: and the rather, because there are not such outward means to constrain masters to perform their duties, as there are for servants. 2 The duties may all be referred to two heads: the first whereof concerneth the choice of servants, the second, the good government of them. 1 For the choice: the duty is, that masters be careful to choose such servants as be good: such was the care of David, Psalm. 101.6. And if this care be in masters, it shows plainly that they have a care to the good both of their family, and of Church and Commonwealth; whereof the family is the seminary. 2 This will be a means, that masters shall receive more good from their s●ruants: as also do more good unto them. 3 It shows, that masters have as great a care to have their servants about t●em good, as to h●ue any thing else good whatsoever. Directions for the choice of good servants are these. 1 That they choose servants that fear the Lord: as David did, Psal. 101 6. for Piety and Religion is the ground of r●u●rence, of obedience, of faithfulness, and a●l other duties. 2 Such servants will pray for a blessing on their master's business. 3 And also they bring the blessing of God with them upon the family. 2 That they choose such as be fit for that work whereunto they will put th●m. This moo●●d Saul to choose David for h●s s●rua●●, 1 Sam. 16.18. 3 To choo●e 〈◊〉 as they may 〈◊〉 choosing of them, shows a work of charity; 〈…〉 ar● poo●e and helpless: for this wil● b● a mo●iu● to m●k● t●●m to ●e diligent and serviceable to th●ir master's, because they depend only vp●n them, and know not what course to tak● else. Now▪ although we may be deceived notwithstanding all thi●, yet must we not be d●ceiu●d willingly, but use circumspection, and tak● trial of them before w● enter into cou●nant with th●●, as Laban, with jacob, Gen. 29.14. Contrary is the practise of such, who choose wicked and profane, swearing and swaggering servants, or popish, &c and so bring a curse and snare upon their family, and a plague to infect their children, and the r●st of their family: ●o regarding neither it, nor Church, nor Commonwealth. 2 Of such as will choose none but rich men's sons, that may bring a great portion with them, who indeed prove most unserviceable of all other, scorning to do ●ny work, etc. whereas poor men's sons, knowing they must trust to their trade, will be diligent, etc. 2 Concerning their good government, and authority over them: it is seen in two points. 1 That they have a care to maintain and countenance their authority, 1 Tim. 3.4. For that may be applied to masters; and this is a commendation of the Centurion, Ma●h. 8.9. Reason is, 1 A master by virtue his ●●ace doth carry the Image of God; therefore to maintain his authority, is to magnify God's Image, and ●o honour him; and the contrary is ●o deface this Image. 2 This is a special m●anes to have more diligent service performed b● the●r servants, towards themselves. 3 As of ●oi●g ●ore good unto ●heir servants. Directions how this m●y be performed▪ are, 1 That they carry themselves worthy of their calling, and answerable unto it, by having a special care to their own duties, to perform them faithfully, that so they may be a pattern and example to their servants, 1 Tim. 4.12. For this will gain honour to them, as it did to Ilb, job 29.89. So David saith, he will walk in integrity in the midst of his house. 2 To keep servants in awe and fear. That evil servant was kept in awe, though he made no good use of it, Math. 25.25. yet is it noted for a commendation of his master. 3 What they do, to do it with authority and gravity: as did the Centurion, Math. 8. Tit. 2.15. Contrary is that of those, who carry themselves basely, and abjectly in their house before their servants, being vain, foolish, wicked, etc. This makes servants to contemn and to despise them. This made Michol despise David who in her conceit had debased himself, 2 S●●. 6.20. And herein Da●id offended in too much mourning for his son, 2 Sam. 19.5, etc. 2 Of such as carry themselves too remissely, praying their servants; as Prithee do this, etc. And if it be not done, th●n patience, and do it themselves. Th●s, ●●ough towards equ●●s it be gentleness, yet in such as are in authority, 〈◊〉 is baseness. 3 Of such as make their servants their fellows, and companions to play with them, to drink with them, and the like; whereby they become very presumptuous; for all are ambitious, and, give an Inch, they take an Ell. 4 Of such as conspire with their servants, to deceive their masters or mistresses of their goods: so to ride abroad & spend, and do other things without their privity; for hereby they make themselves slaves to their servant, snot daring to speak of their servant's wickedness, for fear lest they discover their own practices. 5 When masters will suffer themselves to be overruled in things unjust, unmeet and unlawful: as Zedek●ah was by the Princes, jerem. 38.5. Thus they lose their authority, and their servants become their master's: a thing intolerable, E●cles. 10.7. 6 In the other extreme, when men are too imperious and rigorous, that servants dare scarce appear in their presence▪ but are glad when they are from them: this was Daui●s fault, when his word prevailed, 2 Sam. chap. 24. and of churlish Nabal, 1 Sam. 25.17. Much unlike to Ilb, chap. ●1. 13. or Naaman, 2 King. 5.13. whose servants persuaded them. The s●cond point is in well managing of their authority. This consisteth in two things expressed, Col. 4.1. Masters, give unto your servants that which is just and equal. Just, respects the place and work of servants, and therefore it is to be done to all. Equal, respects the mind of the servant, when he doth service with good will, in singleness of heart, in absence as in presence, etc. Here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity, to love them, to recompense them somewhat above that which the Law requires. This justice respects, 1 The soul of the servant, 2 The bod●, 3 His estate. In all th●se, masters are bound by justice to do good unto them. 1 Touching their soul: ●he duty of masters is to instruct their servants in the ways of salvation: as Abraham, Gen. 18.19. Thus did joshua, chap. 24. and Zacheus; Therefore Christ said, Salvation is come to his house, because he knew, that Zacheus being now converted, would instruct his servants. So john 4.53. the servant's be●eeu●d, though they saw not the miracle, because the Centurion instructed them in faith. So A●ts 10.2. and 16.34. in this regard is there said to be a Church in the house of Aquila and Priscill●▪ and of ●hilemon. This aught to be performed, 1 In regard of God, who commanded. 2 Of themselves: their office requires it: for masters are as well Priests and Prophets to pr●y for, and to instruct their family, as Kings to govern it. And further, this will be a means that they shall have more faithful service, if they can plant Religion in the hearts of their servants. 3 Of servants; for if the master will do any good for his servant, this is the greatest good he can do: and so if it be truly wrought in the servant, he will acknowledge he could not have received a greater good. 4 Of Church and Commonwealth; for being faithful in the family, they wil● be faithful in the other also: and this also will make them to instruct their own servants another day. Directions are, 1 That there be daily instruction, information and ctaechizing; and if this course continue, though it be but a little at a time, yet great profit and increase of knowledge will come thereby. 2 To cause them to come to the public ministry of the Word, Exod. 34.23. Thus Christ came to the Temple and Synagogue with his Disciples, who were his servants & attendants on him: So did Cornelius, Act. 10.33. We are all here, etc. And this is expressly commanded in the 4 Commandment: for this will strengthen their faith, when they hear those things publicly taught, which they have learned in private. 3 And as to come to the Church, so also to cause them to tarry there. 4 To pray for them, that both the private and public means may be ●ffectuall. Contrary is, 1 The practice of most masters, whose conceit is, that they are not bound unto this duty, but if they pay them their wages, etc. it is enough. They will object, Why? we made no such covenant with them to catechise them, and the like. Answ. There is a double bond whereby they are bound unto their servants. 1 Of compact and covenant. And thus wages, etc. is due to servants. 2 Of their place and office, what it is that God requireth at their hands. And thus th●y have covenanted no such thing with servants, yet must they instruct them, because God hath commanded, and their office requires it. 2 They fail herein, who lay so much work upon their servants, that they can have no time for religious exercises. 3 Thos● that k●●pe their s●ruants from Church, and send th●m hi●her and thither on the Sabbath day. 4 Such as make fe●●ts in their houses on the Sabbath day. And h●nce it is, that in many house's, inferior officers ●r go to Church, but once in a year to rec●●●e. 5 Those ●hat ●re so long a dressing, etc. tha● the● come to C●u●ch in no time; their s●ruants also tending on th●m. 6 Such as will have their servants attend on them to the Church, but th●n th●y ma● go whither they will, so they com● when service is done, to bring them home again. 7 Such as never examine them how they profit, etc. For their body. 1 In health; the duty is to allow them that which is meet for the preservation of h●a●th, as to a●ford them food: for quantity; sufficient, for quality, wholesome, man's m●at; as we say, for time seasonable. 2 Apparel necessary against heat and cold, and also dec●nt and comely. 3 For labour, that it be moderate, not too much to oppress them. 4 To allow them r●st at those two ordinary times, the night, and on the Sabbath day. Contrary is, when masters regard not their servant's health, but care not how they use them in all the former points. 2 In sickness, to provide things needful for them; to use the best means of recovery; and if th●y die, to bury them according to their place. For their estate. The 1 duty is, That masters pay unto servants their wages. Here is required, 1 that their wages be according to equity, sufficient for them to provide things necessary. 2 That it be paid in season, at the time covenanted, yea in kindness, if need be, beforehand. 3 To pay it with the most. Contrary is, 1 When as masters unjustly detain their servant's wages, and never pay them; this is a crying sin. 2 When they ●oath to pay it, and long in holding it back, that servants must ask, and ask again, till they be ashamed. 3 When they alter their servant's wages, and seek to diminish them: as Laban did toward jacob. 2 Duty is, so to dispose of their servants and order them, that after their time is out, they may live of themselves: & therefore, 1 to keep them still employed. 2 In such things, as may be profitable to them hereafter. 3 To use inspection over them, to see that they perform their duty. 4 To suffer them to set up after their time is out. Aberrations are, 1 When the master hath no car● for the time, and so harbours Idle-packes in his house, that have no employment. 2 Such as envy to their servants the mystery of their trade. 3 Such as will use all means to hinder their servants from setting up of themselves, endeavouring to keep them still servants as long as they live. Equity (the second point) is shown in this, that master's do distinguish and put a difference between good and bad servants; and if they be good indeed, to respect them accordingly, and to have them in price and good est●eme, to commend them, to recompense them, to pass by and wink at an offence; when they are going away, not to suffer them to go away empty, but to help them in their setting up and in their marriage. Contrary is, when masters make all alike, yea, a servant that hath been a long time good and faithful unto them, at his going away, they will pick a quarrel against him, and so turn him away with nothing. In regard of the power that masters have, this is their duty, That they keep within comp●sse of their powe●, not to go beyond it; as not to command anything unlawful or unmeet, in regard o● t●e a●e, s●x●, condition, or conscience of th●ir servants, or any thing that may endanger their life: for they have no power over it. 3 That the master let his servant b●e free in his marriage, not enforcing him to take one or other. 4 In putting him off to another master (which he hath power to do) that the master be careful to make choice of such a one as should d●ale with him, as himself would have done, that this change may be for the good of the servant. Contrary aberrations be: 1 When the master makes his will a rule. 2 When he shall cause the untimely death of his servant, not only by open murder, but by being an occasion to bring him within danger of the law: or by thrusting him to maintain quarrels, or so beating of him, that death do follow. 3 When he shall enforce marriage upon his servants. 4 To pass them over to men ungodly and wicked, either of no calling, or of an unlawful calling. And know even your Master also, etc. Having finished the duties, there comes in the next place to be considered, the Reasons to move masters to perform: which are laid down in these words. The argument in general, is drawn from that place of sub●ection wherein masters are, and it is amplified by circumstances. 1 Employed, viz. that the Master of masters is a common Master both to masters and servants. (Even your.) 2 Expressed. 1 Of the place wherein this Master is, viz. heaven. 2 Of a property belonging to him, that he is no respecter of persons. Doct. They who are masters, have a Master: this is notably set forth by joseph, Gen. 50.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under, or in stead, Eccl●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 he were not under authority, he would grow intolerable: for this cause, God retains in his hand, a power, authority, and command over him. V●e. 〈◊〉 main● use intended by the Apostle, is, that as servants should do● their duti●● to their masters, which they require: so master's should do those duties to their servants, which God requires at their hands. 2 This is also a ground to restrain master's that they do nothing to their servants, but what they will justify before their great Master. This moved joseph to let go his brethren, when h●e had them in hold, Gen. 42.18. and Nehemiah to deal well with the people, Neh. 5.14, 15. and I●b, chap. 31.13, 14. Wherefore masters are to think of this, when they exact any thing of their servants that is not fit; when they are furious and incensed against them: wh●n they detain any thing from them, and oppress th●m, let them then think how the● will justify this, when their greater Master shall call them to account. Doct. 2 Mast●rs and servants have both one, and the same Master. Mal. 2.10. job 31.15. 1 Cor. 7.22. Whence it follows, That howsoever for order's sake and good of outward government, there is a difference between masters and servants, yet in respect of God, they are both as fellow-servants: as appears by comparing of Luk. 18.42. with M●t. 24.49. This serves further to curb and brid●e the insolency of masters, a●d it aggravates greatly their cruelty towards their servants. The place where this Master is, is heaven; because there and from thence, he doth manifest his glory after a special and peculiar manner; the reasons why it is here expressed are, 1 To show that this Master is a master of great glory, excellency and majesty, so that there is no proportion between him & masters here on earth, Psal. 113.4. 2. To show that the eyes of the Lord are upon all his servants: as one in a high place may easily behold all things below, Psal. 11.4 a●d 33.13. and the reason of this, Psal. 102. 2●. 3 To show his might and power in rewarding, and rendering vengeance. Psalm. 123.1. (as an argument) Eccles. 5.8. All these may be so many motives, to urge and press the duties of masters 1 If God be so glorious and excellent, how then ought masters to respect him, and the rather to be moved to perform th●ir duties unto their servants: as we see the s●ruants of great men, a●d Noble men, are most dutiful and r●ady in their service? 2 Let no masters deceive themselves in this conceit, that whatsoever they do to their servants, is within their own house, no body sees them, and their servants dare not complain: For God is in heaven, and he beholds them, Prou. 15.3. 3 God not only sees them, but he will take vengeance of them; and this vengeance will be heavy, as coming from God; therefore this aught to move them to deal gently with their servants. Doct. 3 From God's property. This great Lord and Master is not moved with any outward respect, but is a just, unchangeable and unpartial judge, job 34.19. for there is no passion in God, nor alteration of affection, job 10.4. Use is to teach masters to shake off all vain hopes and pretences, that God will respect them more than their servants, because they are great, and have friends, etc. their servants are but base and mean, etc. 2 This is for imitation of Magistrates accordingly to carry themselves. 3 It teacheth mi●isters not to urge or to keep close matters in respect of persons, but unpartially to press the duties of all sorts. Further, mark the inference of this reason upon the duty: the Apostle bids them forbear threatening, because they have a Master that is over them. Whence observe that ignorance of that place of subjection wherein we are, & of that authority under which we are, makes us insolent and cruel. This appears in Pharaoh, who was cruel to the Israelites, because he knew not God, Exod. 5.2. and Sennac●e●●b, 2 Kings 18.33, 34, 35. because men conceit they have an absolute authority. This is the ground of pride in That man of sin, 2 Thes. 2.4. Now, whereas the Apostle, in setting down the duty of masters, bringeth such a strong reason to move them, and yet in the duties of husbands and wives, parents and children, doth not so: the reason is, because in husbands and parents there is a natural love and affection, which doth move them; but in masters there is no such thing: and therefore he layeth down a thundering reason, bringing them to the judgement-seate of God, so to terrify them. EPHES. 6. VER. 10, 11. Finally, my brothers, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. THe sum of these words, is an exhortation to Christian spiritual courage and fortitude. The parts are 1 An exhortation to a duty. 2 A direction showing the means for the performance of that duty. 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 unto: in the word (Finally) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 The affection of the Apostle, (my brethren.) 1 Finally.) As if the Apostle should have said, I have instructed you in the former part of my Epistle, in all points necessary to be known and bel●●ued, saying down both the general duties of all, and the particular duties that belong to every one in his calling, and particular place; yet is a remainder, even this one thing, which I will now deliver unto you, without which, all that hath been formerly delivered, will be but unprofitable, and of no use. Hence we learn, 1 That though we be never so well instructed in the general and particular duties belonging unto us, yet it is necessary that we should be further exhorted to courage and constancy; a point which the Apostle observes in his Epistles, as 2 Thes. 3.13. 1 Tim. 6.12. 2 Tim. 4.5, etc. adding exhortations to the performance of duties before delivered. Use, which we are to make, and is here intended by the Apostle, is that we should give diligent heed to that which is hereafter to be delivered, because by it, all things before will be made profitable. 2 In that the Apostle layeth down these things in the last place, bringing them unto the ground of h●lpe, where they must s●eke for ability to perform the former duties: We may hence learn, that we have no fre● will to do them of ourselves: for here the Apostle shows us the means whereby we are enabled to do them: which note against the Papists. 2 M●b●ethren) The Apostle calleth the Ephesians in a spiritual respect; in regard of God, who had adopted them all for children. Herein note, 1 The humility of the Apostles mind. 2 The gentleness of his affection. His humility appears, in that he makes them all equal unto himself, 1 Cor. 3.1. For brethren, is a word of equality: so that although himself were an Apostle, a chief Apostle, a planter of the Churches, a father of thousands, and in particular, a planter of this Church, and father unto them; yea, (which is to be noted) though he write to all sorts, even to children and servants; yet nevertheless, in regard of that prerogative that God had given them to be his children, he calleth them all brethren. That this is a good collection, appears by Mat. 23.8. where Christ reprooving the arrogancy of the Scribes and pharisees that took other Titles, and magnified themselves above other, bringing this reason, (ye are all brethren,) Heb. 2.11. Use. That we take this for an example of humility, Rom. 12.16. for this humility is a virtue that commends us to God and man, making us sociable, and keeping us from disdain and contempt, etc. 2 He labours by Love to persuade them to these duties, though he might have commanded them: as Philemon vers. 8, 9 for brethren is a token of love, and this word (my) adds an emphasis to his affection: So 1 Cor. 15.58. he calls them beloved brothers: and so Phil. 4.1. james 1.19. and 2 Cor. 6.13. Gal. 4.10. 1 Cor. 4 14. he calls them children, all to insinuate himself, the better to persuade them to those things he aims at. Use. For our imitation, that we do testify, and manifest our love and gentleness, that our persuasions may have the more force, and be the better embraced, and like sour pills covered with sugar, the more willingly received. 2 Note here the difference of the spirit of the world, in respect of Christ: for they scorn 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 spiritual strength and courage. Doct. Valour and courage, is needful for the performance of all Christian duties. This was commanded to joshua, josh 1.6. Which, that it is not meant by an outward bodily courage, but of a spiritual, appears by the verses following, 7.8, 9 David urgeth this to Solomon, 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 needful, in regard, 1 Of our own disposition, dulness and backwardness to Christian duties: for w● carry flesh about us, which draws back● like a Bear coming to the stake. 2 Of the manifold oppositious against us: for Satan is still at our elbow, ●ach. 3.1. 1 Thes. 2.18. Thus when Christ did addr●ss● himself to my work: as to his ministry, he wa● tempted by the devil, Math. 4. to his passion; first Peter sought ●o hinder him, Math. 16.22. and then the devil, john. 14.30. All which were done in the Head, to show 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. Use. To reprove the security of Christians, that think not on these things; and therefore never seek for strength: whence it comes to pass, that although they know what is to be done, and assent unto it, yet when they come to perform many things, they do them coldly and slightly, and are quickly turned away from their Christian course for small matt●rs; for a nickname: as of Puritan, etc. Much unlike David, 2 Sam. 6.22. Thus are they drawn sometimes to do● many things, wherein their consciences condemn them. Better it w●re for such, that they had never given up their name unto Christ; for none that are timorous, may fight the Lords battles, judg. 7.3. for by th●ir timorousness, they discourage others, disgrace their brethren, and give vantage to the devil. 2 It is to teach us to get Christian resolution, to say with ourselves, This is the way, and I will walk in it. And to this end, to observe that point of wisdom, prescribed by Christ, Luk. 14.27, 28. etc. Prou. 28.1. So much for the exhortation. The direction concerneth the means whereby we come to be made strong; which means are twofold. 1 Such as we are to get out of ourselves, vers. 10 2 Such as we are to get unto ourselves, vers. 11. The means out of our s●●nes, are in the●e words, (In th● L●rd) Which shows that the valour and courage that we have, is hid in the Lord, and from him to be had, 2 Cor. 3.5. joh. 15.3. Phil. 4 13. Col. 1.11. The reasons why God retains all power unto himself, are, 1 Partly for his ow●e glory, t●at ●ee m●y be depended upon, praised, glorified, a●d sought unto. 2 Partly for our greater comfort, that we may b● the more bold and courageous; for our strength is but finite, and so might we fall away, as did Adam and the Angels; but now the strength whereon we rely, is not in ourselves, but in God: so that we may boldly rest on this Omnipotency and Almighty power. Use. for reproof of two sorts of men. 1 Proud Traitor● that trust to themselves, and their own strength. This is a thing even in worldly matters and outward strength intolerable: as in Goliath and Sennache●●b; and we see what was the issue of their presumption: but much more in regard of spiritual strength, as in Peter: for such provoke the Lord to l●aue t●em, yea, to oppose himself against them: this confidence in their own strength, being a thing derogatory to his glory. 2 Of foolish, that b●ing weak themselves, will seek for help of weak mea●●s: as the Israelites did of Egypt, themselves being empty, they se●ke to broken pits, and come back ashamed: as jer. 14.3. Thus do our silly Papists, that seek help of creatures, of Saints and Angels; whereas all the strength that these had, was but only sufficient for themselu●s. 2 For instruction. 1 That we learn to renounce and deny ourselves, and for this end to labour to come to a sight of our want of help; for if we think that of ourselves we are able to do any thing, we will never seek to God: as Ps●l. 1● 4. Wherefore we must endeavour to see our own 〈◊〉, impotency and emptiness, how we are nothing in ourselves: For 1 this will be a m●anes to bring us to seek for help. 2 It will be a means to obtain help; for God strengthens them that are weak, etc. 2 That having seen our own weakness, we then f●ie unto God our sure Rock, and then may we be secure of victory and conquest, if we cast all upon him, and ma●e him our Champion, 1 Cor. 15.57. For our further encouragement, mark the amplification (In the power of his might.) Some take these as for a cause, and the effect, viz. might to be the cause of power, power to be meant of strength which is in us, and might to be in the Lord: as if he had said, In that power which ye receive from the Lord. But 1 this is a curious distinction without ground. 2 It is the Apostles purpose here, to raise up our minds out of ourselves, to a higher power without us, and above us: Wherefore it is rather an Hebraisme, and so it is translated by some (his mighty power:) like as in the 1 chapter ver. 19 So that it adds an emphasis, showing this power of the Lord to be a most Almighty power. Doct. That the power of God whereto we trust, ●s a strong and mighty power, able to protect and defend us, as chapter 1.19. a surpassing measure of power, as himself is, so ever is agreeable to him, viz. infinite. Use. It serves for our encouragement to strengthen our faith, that we may trust securely unto it: which is to be noted. 1 In regard of our own weakness. ● In regard of our enemies, who are many and mighty. 2 It answers that objection of our adversaries, that blame our Christian confidency, as arrogant presumption. This were indeed so, if we did rely upon our own strength. Such an opinion had some of David's confidency, 1 Sam. 17.28, 37. Now follows the Direction concerning such means as we are to seek unto ourselves, expressed, ver. 11. Wherein in general are laid down those means whereby we may be fenced, and armed against our spiritual enemies. The parts are two. 1 A Direction. 2 Motives drawn from the end. In the Direction observe, 1 What is the means, viz Armour. 2 How this means is to be used. Put it on. In the means note. 1 The Metaphor, (Armour.) 2 The quality of it, (of God) Concerning the Metaphor, it is taken from soldier● that are among their enemies, either fight, or looking for a combat, who for fear of being wounded, will arm themselves; and being armed, they dare resist their enemies, and fear them not: so Christians, being the Lords soldiers, placed in this world, the Lords field, to fight against many enemies, that have many weapons to wound us, this armour is lent unto them, wherewith they may be fenced, etc. The parts of which armour are in brief, the sanctifying graces of Gods holy Spirit, as we shall see hereafter. Hence we learn, 1 That, Doct. The life of a Christian is a warfare, 2 Tim. 2. ●. 1 Tim. 1.18. Christians are called soldiers, and their life, a fight and battle, 2 Tim. 4.7 Those that oppose against us, are called enemies, Luk. 1.71, 74. Their tentations are called assaults and fights, as here, and 1 Pet. 2.11. And hence is the distinction of militant and triumphant Church. Now God hath thus disposed of us. 1 That his power might be the more manifest. 2 That he might make trial of the grace bestowed on ●s. 3 To wea●e us from the world, for a soldiers life is a hard life. 4 To make heaven the more welcome to us. Use, is that, 2 Tim. 2.4. not to entangle ourselves with the things o● th●● wo●●d, o● to look● for case and quiet, but it ●ll to prepare o●r ●elu●s 〈◊〉 a sight, and to ●ake heed of spiritual security, 〈◊〉 th● d●uill o● a sudden do surprise us. W●e know what befallen the people of Lazy, jung. 18. 〈◊〉. 2 In that the graces of God are compared to ●●mour, w●e le●rn●, th●● th● 〈◊〉 sanctifying graces ●hat God g●ues v●, are for our defence and safeguard; whence we ●ee, 1 How needful they ar● for us. 2 That this kind of armour is not for pride, but it is armour of proofs, for 〈…〉 ●●c●ssary def●nce. The quality of this armour is, that it is armour of God: that is, made of God in heaven, prescribed by God in his Word▪ given of God by his Spirit, and such armour as is agreeable to God's nature. All which imply nothing ●lse, but that it is spiritual armour. Doct. The armour whereby we are fenced, is divine and spiritual armour, 2 Cor. 10.4. This will appear by the description of the parts. For, 1 There is no warrant to use any other armour. 2 No other armour will do us any good to defend us, because our enemies and their weapons are spiritual. Use. 1 For reproof of Papists, that think to drive away the devil, with holy water, crosses, etc. 2 Of sottish worldlings, that feeling terror of conscience, think to drive it away with music, with company, with physic, etc. 3 It teacheth us rightly to distinguish between armour and armour, and to use that which the Word of God doth set down unto us. Another quality, whereby this armour is described, is in this word (whole) or Complete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth such an armour, as is sufficient to de●end a man, and to arm him from top to toe, so that he shall not need any more,. Hence we learn, that Doct. The graces of God's Spirit are sufficient for us, to defend us from all dangers whatsoever, till he bring us to heaven. Hence is Scripture call●d sufficient, because it doth set forth unto us all those graces, whereby we are mad● absolute and perfect, 2 Tim. 3.15, 16. 〈◊〉. But many Saints have been foiled (as David. Peter, etc.) the devil hath found a hole where to wound them, and therefore it seems they had no complete armour. Ans. This comes to pass, not through any defect in the armour, but through their own weakness, and want of skill in using of it, or carelessness in not putting it on: yet that this armour is complete, and no piece wanting for any part, appears plainly in this: That all were not wounded in the same place, but some in one part, and some in another, according as th●y did use, or not use their armour, for the defence of that place; but if they had been all foiled in one part, it were a sign that there were a piece wanting for that part. For hereby, 1 We should deny God's providence, that he were not careful to provide all things needful. 2 That he is wise, to know what is wanting. 3 That he is careful of his children, th●s to lea●● them as a pr●y to their enemy's Use. To stir us up to seek after this armour: as soldiers that being to enter into a dangerous skirmish, will aforehand s●●ke where they may provide themselu●s of sure armour. 2 Having found it, to be content with it, to be bold and courageous i● it: as David was against Goliath, 1 Sam. 1●. 45. So much of the means. The Use is in this, that we must put it on: Which implies 2 things. 1 That this armour must be put on. 2 That it must be put on every piece and part of it. (Put on the whole.) He follows the metaphor still; that we must do as soldiers do, who put their armour upon their backs, and let it not like housekeepers in time of peace, hang by the walls and rust. So by this putting off this spiritual armour, is meant a using and employing of the graces, that it is not sufficient to know were this armour is to be had if need be, and where it is laid up, and so to discourse of it; but this putting on, is a word of action and practice. Doct. 1 Christians ought to exercise the graces of God, and to put them in trial and practice, Rom. 13.12. 1 Thes. 5.8. C●l. 3 12. viz. show it, let others feel that thou hast the bowels of mercy, Rom. 13.14. viz. make Christ his merits, and his graces yours. Another metaphor is used to this end, 2 Tim. 1.6. (Stir up the gift) taken from fire which, must be blowed, before it can burn and flame, that we may receive heat. Also another metaphor, Mat. 12.35. a man that hath great treasure, and let it not lie still rusting and cancring, but bring it forth to the good of himself and others. The reason is, Because all the good that comes unto us from the graces of God, is by the use of them. So though pearls, money, etc. be good in themselves, yet they bring no benefit to the possessor of them, if they be laid up in the treasury and be not brought forth. Use. That we do not deceive ourselves, boasting that we have armour, and yet never use any: as many will say, they have as strong a faith as any, yet do they not live by sense, heaping up together, and only caring for the things of this world; and if crosses do come, where is their shield then? doth not every dart pierce them to the heart? etc. 2 To teach us, that whatsoever armour we have, to have it still upon our backs. Have we the helmet of salvation, that is, hope of eternal life? let us show it, in moderating our desires of the things of this life; because we still look for a better, Gen. 49.18. Doct. 2 It is not sufficient for Christians to put on a piece of this armour; but all must be put on, that is, we must have all the needful & sanctifying graces of God's Spirit, Ephes. 4.15, 24. We are exhorted to put on the whole new man. Now these graces are as members of this n●w man; wherefore, as in natural bodies there is a proportional growth of all members in the body, and if all the growth be in the head, or in the legs, etc. that man may be called a monster: so must we grow and increase in all spiritual graces together, and not in one alone; for if there be all faith, and no charity, great knowledge, and no obedience, much devotion, but little discretion: there is some corrupt humour, that thus turneth all the nourishment to one part. Object. But is it possible that one man should have all graces? Answ. Yea, it is possible, and necessary: as the Apostle testifieth of the Corinthians, see 1 Cor. 5.7. For the Spirit sanctifieth a man throughout: So that as a child hath all the parts of a man, though not in that strength and bigness: so have the Children of God all graces, though some in greater, some in lesser measure. Reasons, why this armour is thus wholly to be put on, are 1 Because God hath made nothing in vain; and therefore seeing he hath made armour complete, for to cover every part. and hath prescribed it unto us, we are therefore to put it all on, because he hath made it for us: for will not a Captain take it in evil part, if when himself hath provided armour for all his soldiers, they come nevertheless into the field unarmed? 2 Our own necessity: for if we have not on every piece thereof, the devil will quickly find out that part which is unarmed, and so wound us, and overthrow us. 3 So unseparably are graces knit and linked together, that he that hath not all, hath none. For what is faith without righteousness, but mere presumption? Use is that same that Saint Peter makes, 2 Pet. 1.5, 6, 7. viz. to join all graces together, etc. Further, from the Reference of these two sorts of meanus, that we are as well to 〈◊〉 for some unto our s●lues, as rely upon tho●e t●at ar● without us, we learn, that Doct. It is not sufficient to look for he●pe from God, but we ourselves also must do our endeavour in the use of those m●anes 〈◊〉 hath prescribed, and so work out our salvation together with him, Psalm. 119.32. Cant. 1 4. Object. But how can we thus do our endeavour? ●e are dead in sins, etc. Answer. 〈◊〉 must distinguish of times and states. Before our conversion we are dead, and have no ability at all: But God, wh●n he raiseth us up gives us life and ability, the will and the deed: for he raiseth us not like stocks and stones, as john 5.21. Ephes. 2.5. 2 But we are not able to think a good thought. Answer. The Apostle there speaketh of ourselves, as considered in ourselves without the help of God: And so likewise we are not to endeavour in a proud conceit of our own strength, but we must still acknowledge that God doth all, it is his Spirit that assists us, and gives us strength to work, and to be able to yield ourselves pliable to the work of God in us, so to confess that we live not, but Christ lives in us. VERS. 12. For we wrestle not against f●●sh and blood: but against Principalities, against Powers, and against th● worldly governors, the Princes of the darkness of this world, against spiritual wickedness●● which are in high places. IN this verse is laid down, 1 The kind of this combat, under the metaphor of wrestling: implying that it is a very sore combat. 2 The Parties that maintain this sight: who are either such as defend themselves: expressed in this word (We) that is, all Christians whatsoever, the ministers themselves not excepted: as appears by changing of the person from (Ye) to (We,) the Apostle thereby not excepting himself. 2 Or such as assault. These are described, 1 Negatively: (not against flesh, and blood:) where, by flesh and blood is understood, 1 The substance of flesh and blood. 2 Those things that are as flesh and blood, that is to say, weak, frail, and mortal. Hereby is employed, that our spiritual enemies are more than flesh and blood, of more might and valour than all the men of the world: as by comparing the malice and power of the devil, with that of men, may appear. Use. It serves to stir up our dulness, and to make us more watchful, having to do with so mighty enemies. 2 When we have to deal with wicked men, to consider that we have not only to strive with flesh and blood, but also with the chief enemy the devil, who is the principal worker, and whose instruments wicked men are: and so not to bite the stone that is cast, but to have an eye to him that throweth it. Further, from the opposition of these two parts, (Not against flesh, etc. but, etc.) ariseth this instruction: Doct. That they who are quailed and daunted by flesh and blood, will never be able to stand out against Principalities and powers. Which is to be noted against the cowardliness of men, that are moved with every temptation. For the fear of men. We see that Ilb being not moved with those losses that he sustained at the hands of men, did also valiantly stand out against the malice of Satan. 2 Affirmatively, (but against, etc.) In the exposition of which words, there is some difficulty. Principalities. Property it is the Office of a Prince, or the honour of a Prince: In brief, it signifieth a government, and b●ing applied to a Prince, it adds a great emphasis to it: So t●at Principalities, is as much as, those that have a government. Pours) Some understand for an inferior kind of power: as Titus 3.1. 1 Tim. 2.2. 1 Pe●. 2.14. attributing principalities to the highest and chiefest, as unto th● King; and Powers, unto infer●o●● Magistrates vnde● him. From which distinction of 〈◊〉 wo●ds, some do make degrees of diue●s; but though I will not deny but that there is an order of 〈◊〉 as Math. 9.34. and 25.41. which they make am●●g the● 〈◊〉, ●or the better performance of their ●spand● plots, a●d so take unto themselves offices; not that the● have any assigned of God: yet in this place is meant no such m●tter, for he●re is no comparison made between the devils, what power one hath over another; but between them and us, what power and government they have over us: So that Powers here, signifieth an ability, and power which they have to execute their government. Worldly governors) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This amplifies th● former concerning their government, and also limiteth it, showing that they have an absolute government, but are only worldly governors, that is, over the men of this world: but yet lest we should think that all men are under this government, it is added, Of the darkness of this world) ●hat is, of th● ignorant and wicked of the world, who are called darkness; e: who being blind, see not the danger whereinto they implunge themselves, by subiecting themselves to the devil. This also she●es the cause how they come to be the devil's subjects, because they are wicked, and rebel against God. Spiritual wickednesses.) here they are set forth, 1 By their nature, they are spiritual things, and have the properties of spirits: as to move from one place to another, in a moment without resistance, etc. 2 Their quality: they are most monstrous vile, malicious wicked spirits; and therefore called spirituals of wickedness, in the Original. Whi●h are in high places.) The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies Heavenly, and i● translated, chap. 1. verse 3. Heavenly things, not Plac●. But if we understand it of places: than it shows wh●re the devils have th●● abrade; namely, in the lowest heaven, in the air. If we take it for Things, than it shows the cause of our combat that it is not for earthly ma●ters that they contend; but for heavenly and spiritual things, such as concern the salvation of our souls. The words than area description of the terror of our spiritual enemies: described. 1 By their Dominion, (Principalities, Governors:) which is amplified 1 by that Power that they have to execute th●ir government: (Power) 2 By the parties that are governed: (The darkness of this world) 1 Doct. Our spiritual enemies are such as have a rule, dominion, and command. A point clear, chap. 2. verse 2.2 Cor. 4.4. Quest. But how comes he to have this power? whether is it of God or no? for it seems so to be, Rom. 13.1. An●●. That general ground is there restrained to the governments, & unto all lawful governments ordained by God. But a● for the devil, he could indeed have no power bu● by God's permission: and although that God do suffer him, yet hath he no right and title unto this dignity. The reason than is, 1 In regard of himself, because he doth tyrannically usurp this power, like as doth the Pope, his chief instrument, 2 T●es. 2.4. Deut. 18 7. See Math. 4.9. Luke 4.6. 2 In regard of his vassals that slavishly y●●ld unto him, and voluntarily give unto him this power, ●o making him their Prince, Ho●. 8.4. Now, the devil is so ambitious, that if any thing be gruen, he will take it: and give an inch▪ he will take an ell. V●e. 1 To teach us to take heed, how we yield to the devil, or give him one jo●e: for where he can get an entrance, there will he set his throne: if we give him sway a little, h●e will be the whole prince and ruler. 2 To stir us up to subject ourselves to our Lord Christ, and to carry ourselves to him, as to our Lord and King: for than will he defend and maintain us, and (as Kings do) not suffer others to bear ru●e over his own subjects; otherwise, if we refuse to have him reign over us, it is just for him to give us over to these cruel and tyrannical Lords. 2 Doct. As they have a dominion, so they have power to execute the same, and to keep their vassals under them, chap. 2. ver. 2. The point is manifest: therefore to handle this their Power more particularly, let us consider, 1 The Ground of it. It hath pleased God thus to arm them with power. 1 In his just judgement for the punishment of the wicked. 2 For the trial of his children. 3 For the manifestation of his power, in the assisting of them. 4 That the excellency of his graces, wherewith he armeth his children, might be seen, that they are armour of proof to defend them. 2 The Extent of it, how far this power reacheth. To this in general may be answered, That h● is able to do whatsoever is within the compass● of nature under heaven, that may be done by natural means. He hath no power upon the heavens, as to alter their motion, etc. But under the Moon he hath power, as 1 in the Air, to●nish it together with great violence, to cause winds and tempests: as when jobs house was o●erthrowne, job 1. ● In the water, to raise up tempests: likewise, for the drowning of ships and men, to make breaches, etc. 3 In the earth, to turn things top●●e-turu●e, houses, trees, etc. 4 On living creatures, to destroy them, etc. as the Swine, Mat. 8. 5 On men, to take their bodies and hurry th●m up and down, from place to place: as he did Christ's body▪ to smite it with diseases, to enter into it and take possession of it, to trouble the conscience, to stir up t●e humours of lust, choler, etc. Question. But is not his power diminished by his fall? Is he as powerful as the good Angels? Answer. No: for we see, that when there hath been opposition between the good and the evil angels, the evil have still been foiled, as Dan. 10. Reu. 12. So that if comparison be made between them and the good Angels, their power is somewhat abated: but if comparison be made between them and other creatures, their power still remains so great, that we cannot see wherein it is any whit lessened. And therefore we are not to be secure, as if his power were so weakened, that he could not hurt us since his fall; but to be stirred up to watchfulness, and to be strengthened in faith, seeing God hath given us the good Angels to protect and defend us. 3 The restraint of their power. In which we are to consider, 1 what they cannot do. Quest. Whether can they go beyond nature, or against it? Answ. They cannot, because they are creatures, and must be subjected unto the order set down by God, who is the only Lord of nature, and only can alter it, go above and beyond it. Examples in 4 points. 1 The devil cannot do that which is simply, and properly a miracle: as to cause that flaming fire should not burn, to raise the dead: for these are against and above nature. And to do these, is a property of God, whereby Christ did declare himself to be God, and likewise his Apostles to 〈◊〉 by the p●w●r of God, and to 〈…〉. Ob●●t. The 〈◊〉, wrought miracles, as did 〈…〉, 12, 22. a●d 8. ●. 〈◊〉. 1 〈◊〉 things might b●e done by natural 〈…〉 bring serpent's and frogs from 〈…〉 them there. 2 〈…〉 were done only in show and 〈…〉 and deluding t●●ir eyes: for 1 〈…〉 w●re devoured of Mo●●s 〈…〉 that his was a true serpent, and 〈…〉 that the● made no resistance, but 〈…〉. 2 For th● 〈…〉 blood. How cou●d it be, ●ith all the water in egypt was ●ready turned into blood? and therefore i● must needs be ●ome of the water of goshen: but upon Goshen came none of the plagues of Egypt. 3 Conc●rneing the frogs. Those that Moses brought in, were gathered on heaps, so that they stanke: but no such matter is recorded of th● other. So that the devil may do● wonders which may seem strange to us, because we know not the cause, but not miracles. The devil cannot directly force the will of man to yield to his b●nt▪ as to make him si●ne against his will: for forced will is no wil●; and 〈◊〉 is an action of the will, else it is no sin: He may by threatening and allurements persuade the will, but he cannot force it. 3 The devil cannot simply s●arch the heart of man, for this the Lord ascribes unto himself, as a property belonging vn●o him only. The devil can give a near guess at the general disposition of the heart, by the actions, speeches, inclination, etc. but precisely to know what the thought of the heart is, he cannot. 4 He cannot simply declare things to come. This also God takes as a property belonging to himself, and thereby doth in Scripture distinguish himself from Idols and false gods: and therefore among the heathen he used to give out his answer in doubtful terms, that might be true two ways; and if it fell out otherwise then they interpreted it, than they said they mistook the meaning of the Oracle. 2 What they are hindered from doing, although they can, and would do it; for they do nothing but by permission, and therefore we read in Scripture, 1 Pet. 2.4. judge 6. Reu. 20.2 That the devil is chained and ti●d up like a bandog, that can go no further than his links will let him. So Sa●an desired to winnow Peter, Luk. 22.31. But he cou●d not. This doth make greatly for the comfort of the godly. So much of their pow●r. 2 The second thing whereby their dominion is amplified, is the party's ●hat are governed; who are described when it is 〈◊〉▪ Th●y are governors of this (World, of the darkness of this World.) 1 Doct. This rule and government is only here, in, and over this world. Which is an encouragement to endure all the assaults that are made, b●cau●● it is b●t for a time; there will come a tim● of redemption and full freedom from all. And 2 it is an encouragement against the hour of death. Yet all the men in the world are not vassals of the devil, but only the d●●kne●●e o● this world▪ Such men as are blind through ignorance, and wicked through corruption within and without, 2 Cor. 4.4. 1 joh. 3.8. Eph. 2.2. 2 Doct. The devil's dominion is over blind and sinful men. The former resist him not, but do ignorantly fo●low him, not s●●ing indeed what he is. The other thi●k, his government is pleasant, & so believe not whatsoever is spoken of the diu●ll. The ignorant know not what a blessed & comfortable thing it is, to be the Lords subjects. The wicked, they rebel against him. Use. For trial whether we be under the government of the devil or no: which we are, if we ●oue and lie in darkness, john 3.19. 2 For direction, how we may come from under his power and dominion, namely, by coming forth from darkness into light, Col. 12.13. Luk. 1.79. Acts 26.18. 3 For consolation to such as have evidence in their own souls, that they are light in the Lord; because they are freed from the power of the devil. And let such carry themselves as children of the light. So much of their dominion. 2 The second thing whereby our spiritual enemies are described, is their Nature. In that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Spiritual things. Doct. The devils, the enemies of our souls, are of a spiritual substance: for they still retain the same substance in which they were created, that they might bear the punishment of their sin, in the same nature that they sinned; and that they are spiritual substances and beings of themselves, appears also by their power, their offices, their place, their punishment which they endure. Which 1 Note against those, them to be but qualities and affections rising from us. A conceit both erroneous and dangerous, extenuating the terror that ought to be had of the devil, and so causing security. 2 It greatly aggravates the cunning of them, in these respects. 1 Being spirits, they are invisible and cannot be seen by flesh and blood: and such likewise are their assaults: so that w●e fight against them, as blind men against seeing; we cannot tell where and how they strike, etc. which is a great disadvantage. 2 Being spirits, they can be in every plac● with us, knowing our actions, and words, and g●ssing at our thoughts: which is a great advantage to them: as if one enemy should know the counsels of another: as 2 Kings 6.12. 3 Being spirits, there is no bodily thing that ca● hinder them in their erterprises, they can pass over, and thorough all things. And hence is their unconceivable swiftness, in their passage from place to place: as swift as lightning, or as our eyesight. This grea● quickness doth likewise give them great advantage. 4 Being spirits, they are not subject to fainting, wearisomen●sse, and d●cay: but a●●er many hundred t●ousands of exployes done, they ar● stil● ready for more. Whence it cometh that they g●t so great experience, and do● assault continually without intermission. Notwithstanding these disadvantages on our part, we have comfort in the Lord, the Spirit of spirits, who is with us to defend us, who hath given his Spirit to open our eyes, th●t we may see the sleights of the devil, to strengthen us that we faint not, & to be That strong man to keep him from taking possession of us. 3 Use. It shows that we must fight against him, not with earthly weapons, but with the spiritual armour of God, here prescribed. So much of their nature. 3 They are described by their quality and condition. (Wickedness.) Doct. They are foul, wicked, and unclean spirits: so is the devil called, by a kind of propriety: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That wicked one; and that in these respects: 1 Because they are the authors and beginning of sin, joh. 8.44. 2 Because of their nature, which is wholly impure, not one jot of goodness in it. 3 In regard of their will, because they delight and joy in wickedness, and have no thinking to repent, unless it be, not to have done more than they did. 4 In regard of the continual practice of sin in themselves, and folliciting of others always unto evil. Use. 1 For trial, whether the spirit of Satan be in us▪ or no; for if we give ourselves over to sin, we are guided by the spirit of the devil. 2 It ought to be a strong motive vn●o us to hate all impiety, because herein wear like unto the devil. Now note we how a●l a●e set down in the plural number: Principalities, Pours, worldly governors, spiritual wi●k●dnesses, to show that they ar● not a few, but many who are our enemy's. Vers. 13. For this cause t●k● unto you the whol● armour of God, that ●ee may be able t● resist in the evil day, and having finished all things, to stan● f●●s●. FRom the former consideration of the greatness and terribleness of our enemies, the Apostle takes occasion again to stir us up to the greater watchfulness, and courage in withstanding these our enemies. (For this cause) that is, in regard we have so great enemy's, so malicious, powerful, and strong; wherefor● he repeats again the direction before laid down, vers. 11. The words then contain two points, 1 A direction. 2 Motives. In the direction observe, 1 The means that are to be used. 2 How they are to be used. The means a●e expressed in these words, (the whole armour of God,) of which hath been spoken before, vers. 11. O●ely consider some reason's why this is again 〈◊〉 they are ● especially. 1 The Apostle hereby shew●s, that he had delivered this direction with good adui●●, not rashly, and suddenly: and therefore he is told against and again to say it▪ as Gal. 1.9. 2 Tha● as it is a truth in itself, so it is behooveful for us, and especially to be regarded o● us, as Psal. 24.7.9. 3 Because t●e Apostle will kn●w that we are very backward to perform this duty, and therefore he urgeth it again. V●e 1 ●or Minister's to urge and press upon thei● people their duties again and again. 2 To r●prooue people th●t have itching ●ares, and cannot endure repetitions, but sti●l long after new points. Further, from this repetition, we may observe both the necessity, and sufficiency of th●se m●anes pr●scribed, in that they, and t●ey only ar● 〈◊〉 down b●fore, and again repeat●● aft●r the description o● our enemies, verse 12. Which should move us to take good h●●d vn●o them. 2 The manner of using the means, is set down in another phrase then before. (Take unto you) but ver. 11. (P●t on) The doctrine hence arising, is this, That Doct. The graces whereby we are defended, are not from ourselves, but from another, 1 Cor. 4.7 jam. 1.17. Nature gives unto brute beasts wherewith to defend themselu●s, so ●oo●e as they ar● brought forth, and so they grow up needing no other; but it is not so with ma●: we are borne naked, and without all defence for our bodies, needing apparel, and weapon's to defend us: So are we likewise in ●espect of our souls, utterly void of a●l gr●ce power a●d ability, to keep ourselves from the assaults o● our enemies: see Ezek. 16.4 etc. Wherefore we a●e to get unto us this spiritual armour. So much for th● d●●ection. The motives are taken from the end, which is s●t down in two degrees. 1 ●hat in the fight w● may be able to r●s●st 2 ●hat after ●he ●igh●, we may stand fast. In the first no●e 1 th●●enefit, 2 the 〈◊〉, 3 the time. 1 The benefit in th●se words, (that y●e may be able.) Whence is c●nf●rm●d the doctrine before ●eliu●r●d, that whoso ha●h thi● armour, may, in th●●●ght 〈◊〉 thereof, be 〈…〉 of vi●tor●. 2 The duty is in thi● word, 〈…〉 or stand against our enemies. A w●●d of 〈…〉 of defiance. Whence Doct. 1 The Armour that is given us of God, is given us to defy our Enemy boldly, and to combat with him, jam. 4.7. 1 ●et. 5.9. Use. To teach us, that we who profess ourselves soldier's o● Christ, and have taken vn●o us this armour, must know that we are not c●lled to embrace ●his Word, and live idly at ●ase, but to fight. Doct. 2 Seeing that we are bidden take this armour, and so resist, we learn, That without this armour it is in vain to resist, we shall rush like horses upon the pikes, we fight like naked men, against men armed. Use. As before we● were taught to resist, so here we are showed how to resist: not foolishly trusting in our own strength, but armed with the power of God. Doct. 3 That we give no place to the devil: for such is his suttlety and cruelty, that he knows how to take every advantage, and being once entered, like a fierce lion will devour us. Use. It reproves the folly of those that will yield a little, and hope well enough to recover themselves, but sin grows by degrees, and the devil gets great advantage, by persuading us to yield a little: and if we sin a little, and so lose our ground, we shall find it a harder matter to recover it, being lost, then to have kept it at the first. 3 The Time is noted in these words (In the evil day) not evil in itself, but in regard of those occurrences that fall out upon that day. Some take this to be meant of the whole course of our life: others too strictly, for the hour of our death. I rather take it in a middle sense, for a certain time or day, namely, the day of trial and temptation, wherein we are assaulted by the devil, who would bring us to the evil of sin and of punishment; ●nd therefore it is called evil. Doct. Hence we learn in general, that there is an evil day that will come upon us, as Reu. 6.11. And therefore the Scripture puts a must upon it. We must through many afflictions enter into the Kingdom of God. Herein also is the difference between the Church militant, and the Church triumphant. Y●a, who in his own experience doth not find this to be● true? Use. ●hat we be not secure, thinking no evil will come upon us. A conceit not only of the wicked, Psal. 10.6. but even of those also that have given up their names to God: as David, Psal. 30.6. Quest. But wh●n then is this day? Answ. God disposeth of it, as of the day of death: though it will certainly come, y●t we know not when, to the end that we● might always watch and prepare ourselves. So that we learn, Doct. 2 That we must prepare, and be always armed for an evil day. Thus job thought of his afflictions before they came, job 3.25. Thus Paul prepared for his afflictions, Acts 20.22, etc. And so doth he warn Timothy, 1 Tim. 1.18. Use. For reproof of those that live securely, thinking that all peace and quietness shall still last: and so like the people of Laish, judg. 18. are easily surprised. So much for the first degree. In the s●cond observe 1 The Time. 2 The issue or benefit. The Time is expressed in these words, (having finished all things.) Wherein we may note, 1 the Action, 2 the Object, (all things.) Doct. The instruction from thence is, that the assaults made against us are many: (all,) as Psal. 34.19. The Commonwealth of Israel was a type of this, which was continually exercised with afflictions in Egypt, and afterwards till they came to be in quiet in the Land of Canaan. And this is also verified in the life of Christ, his Prophets and Apostles. So then, as there is an evil day certainly to be looked for; so likewise are there many to be undergone of us. Wherein, 1 God doth show his goodness in assisting and delivering us, and the truth of his promises, in not forsaking us. 2 Hereby God wou●d wean us from the world, in which through ease and quiet, we too m●ch de●ight. 3 And mak● us the mo●e to ●ong after Heaven. 4 This cometh ●o pass, by rea●on of the vn●a●iable ma●●ce o● th● devil, who w●ll use more m●anes than one to foil us, if it may be: as h● did to job and Christ. Use. 1 To t●ach us to look for one affliction af●er ●nother, and therefore ●till to prepare ourselves. 2 For com●ort, tha● we do● not think ourselves forsaken of God, ●●cause of multitude of afflictions and temptation's, s●eing that it is our condition whilst we live here. Doct. 2. (Finished.) It is not sufficient well to acquit ourselves o● som● one of those assaults, that are brought against us; but we must valiantly stand against all whatsoever. Hence is the constancy of the Martyrs commended, that endured a●l sorts of afflictions, Hebr. 11.36. and 12.4. Reason's are, 1 Because all the promises of reward made unto us, be annexed with th● condition of constancy and perseverance to the ●nd, Reu. 2.7. and in all those 7 Epistles, Math. 10.22. 2 Because without continuance, all our former courage and constancy is in vain, Gal. 3.4. 2 The benefit is in these words, (to stand fast.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not in the Imperative mood, as implying a duty, but in the Infinitive, as noting a benefit; the issue and euen● of the fight: Implying, that at length we shall be conquerors; and as victors, stand last in the field, when our adversary is fled awa●. Doct. They who do well fight the battles of the Lord, shall be sure at length to have the victory, 1 Cor. 10.13. Thus did Christ stand last in the field: and so did Ilb, james 5.11. Use. It serves for comfort and encouragement to fight valiantly; for here is the blessed issue that will recompense all our labour and travel. VERS. 14. Stand therefore, etc. IN this and the verses following, is laid down a particular exemplification of that general direction given unto us, how to keep ourselves safe from all the assaults of our spiritual enemies. In which we may observe, how the Apostle la●es down. 1 Duties to be performed, which are twofold. 1 Stand, in this verse. 2 Pray, verse 18. 2 The means whereby they are performed, 1 That we may stand. The means are expressed in six branches. 1 The girdle of verity, etc. 2 That we may pray. The means are, verse 18. Before we come to the particular handling of these points, observe here the coherence, and joining together of these two duties, Stand and pray. Whereby we learn, that as on the oe side we should not be faint-hearted, timorous, and careless: so on the other we be hot proud a●d insolent, trusting, and presuming on our own strength. The first shows that God will not help us, unless we labour and endeavour to do our best The second shows, that we can do nothing without the help of God. We must pray, so trusting to God, to his promises and mighty power: that we also stand, that is, use the means that he hath prescribed. Again, we must so use the means, always having an eye unto God: So neither tempting by neglect of the means, nor presuming on the means to be careless in seeking help of God. This was notably represented unto us, in that first battle of the Israelites with the Amalekites. Exod. 17. where joshua was fight, and Moses praying both together. See the like, 2 Chron. 14.10, 11. Use is for us, that we do not separate those things that God hath joined together. 1 The fi●st duty to be performed, is in this word Stand, a warlike word, t●ken from the manner of standing in war. We heard it used before, verse 13. but not in the same Mood nor Tense; and so not in the same signification. There it was in the Infinitive: here it is in the Imperative: there is meant standing after the fight; here, in the very fight. Now this word implies 4 things. 1 Courage in this Christian war; for timorous and faint-hearted soldiers are ready to fly away, where a man of valour will stand it out. 2 An abiding in that place and rank wherein our Captain Christ jesus hath set us, and not to straggle from it. 3 Watchfulness. Not to be sluggish, to lie down and sleep, but to stand on our feet. 4 A kind of continuance and constancy. Not to be still putting off and on of our armour, but to keep it on still. From whence accordingly we are to observe four duties. 1 Christian soldiers must be of a valorous and courageous mind, to stand against, and to defy their enemies. Such courage as David had against Goliath: which how needful it is in all things, appears, in that the Lord doth so often urge to joshua, even three times together, joshua 1.6, 7, 9 Reasons. 1 In regard of our enemies, who are daunted with nothing more, than with courage and valour, and insult over us when we are timorous: like the Wolf that flies away if he be resisted, but if you run away, he sets upon you eagerly. 2 In regard of other, unto whom our valour may be a great encouragement: as 2 Chron. 11 14. Use. To be exhorted to the performance of this duty, and for motives to stir us up to consider, 1 How in our fight the Lord is with us, and stands by us. This motive was used to joshua, josh 1.5.9. 2 That we fight in the name of the Lord, armed with his power, which is ingag●d in our fight: this gave David t●at invincible cou●ag●. 3 The cause of our fight that is just, for the salvation of our sou●e●. Now the equity or the cause is a great ●ncourag●ment to soldier's: as unto Iphtah, judges 11. And contrariwise that the cause of our adversaries is most unjust, who fight against God, to dissolve his works, to diminish his Kingdom, etc. 4 That we fight with enemies indeed, but enemies vanquished and spoiled, Col. 2.15. H●b. 2.14. Yea, whose weapon's are a●l blunted, the sting of afflictions, of sin, and of d●ath being taken away. 5 The promis● of victory, and assurance of it. Then which th●re cannot be a greater encouragement. 2 That w●e must be careful to abide in that place wherein our Captain hath placed us, 1 Cor. 7.20. Ephe. 4.1. But we a●e to know, that we have a double place or calling. 1 General, as we are Christians, members of Christ, professing his name. 2 Particular, as we have several places in the Church. The duties th●n are two. 1 That we remain firm and steadfast in the Church▪ not forsaking our profession, and straggling out of it; for the Church is the field, in which we must fight, and remaining in it, we are under the protection of our Captains: but stragglers from the army have neither protection of Captain, nor help of fellow soldier's to defe●d, and so fall into th●ir enemy's hands: as t●e Separatists. 2 That we be careful to abide in t●at particular place, wherein we a●e set, be we● Captains. Lieutenant's o● soldiers that is, Magistrates, Minister's, Master's of family's, or the like, Rom. 1 ●. 4 etc. To be stirred up hereunto, consider we, 1 That it is the wise Lord that hath appointed us our several places and callings. H●b. 3.2. 2 That this standing in our ranks, is the comeliness and beauty of the army, yea, the very strength of it; for confusion breeds disturbance, and giu●s advantage to the enemies. Thus in the body all the members standing in their due place, make up the comeliness thereof, and are ready for the mutual h●lpe one of another. 3 That thus we shall best manifest the graces of God given unto us, whilst we ke●pe every one his own place: as ● common Soldier, though he may well manna●e a Pike or a Gun, yet cannot well discharge the place o● a Ca●taine. 4 That the Lord will seek for us, and reward us in our places wher● he set us. If he find us out of our ranks, he may haply give us a knock, or cashier us ● as he did Corah, Dathan and Abiram. 3 That we be watchful, and stand upon our defence against these our enemies, 1 Pet 5.8. For else we may be suddenly surprised. The diu●ll comes as a thief, he sends not an herald before him with defiance, he fights not to show valour, but his aim is at blood and spoil; and so he useth all treachery. Use. Mat. 24.43. 4 We must stand always armed and defenced against our enemies, n●u●r putting off our armour; for here is the difference betwe●ne this spiritual and carnal warfaring. The night, truce, season of the year may cause a laying aside of arms for a time in this earthly war; but there is no intermission in the spiritual fight. Ob. But this seems a very burdensome and tedious matter. Answ. Not at all, but if we come once to have this armour well fitted unto us; it is most easy and pleasant for use. Math. 11.30. and no whit cumbersome, though otherwise in regard of defence it be called armour. Use. To reprove those that are weary and fall away: Such never had this armour well fitted unto them: as judas and Demas. Ver. 14. And your loins girded about with verity. NOw follows the manner and means of performing the former duty; for which end the Apostle doth distinctly d●scribe the armour of God, laying down the several parts and pieces of it; which are in number six. The first is expressed in th●se words, (And your loins girded about with verity.) But before we● come to the handling of this, and the other particulars, there are three general observations taken from all jointly considered, to be spoken of. The first is this: that most of these pieces are defensive; b●t o●e offensive, viz. the sword of the Spirit, and that but in part, b●ing also defensive. 2. That here is armour for the forepart, bu● none at all for the hinder parts of a man. 3 That every part before is covered from top to toe. Hence we learn three instructions. 1 That Christians must more seek to defend themselves, and maintain their own, than to annoy their enemies. Thus did Christ, when he made himself our example in his first conflict with Satan: we see Satan first s●ts upon him, he only defends himself: and thus have the servants of God dealt with the instruments of the devil from time to time. This is an argument that our cause is just. 2 That in this Christian war and conflict, we● must never fly away; but stand unto it face to face. There is no hope to get good by running a●a●: it i● dishonourable to God, and dangerous to ourselves, b●cause than we l●e all op●n to the weapons of the devil: therefore let there be in us the mind of Neh●mia●, Nehe. 6.11. for the devil fights not for glory, as me● do, who think it as great a glory to put their enemies to slight, as to slay them: but it is b●ood that he aims at; wherefore let us remember Lot's wife, Luk. 17. and that he that sets his ha●d to the p●ow, and look●s back, is unfit for the Kingdom of Heau●n; he that ●●ies, is unworthy to be a soldier of Christ; and therefore not to fly, hoping to come again another time, being in the mean while naked to all the darts of the devil, who may wound us at his pleasure. 3 here is complete armour for the forepart: a helmet, comprehending the beaver and gorget, to cover the head and face down to the neck. A breastplate, containing under it the skirts or bases, to cover all unto the knees. The Greaves or Boötes to cover the legs unto the sole of the foot. For th● right hand a sword, for the left a shield. Lastly, a Girdle or Belt to bi●de all together. Whence the instruction is, that the graces of God's Spirit, that he bestows upon us, are sufficient to defend and keep us safe: So that this being complete and sufficient armour, we need not seek further to add any thing to it, to make us bold and courageous. So much in general. Now we come distinctly to handle the parts: wherein we will observe this order: 1 To declare what are those graces here meant, by the parts of the armour. 2 To show how fitly those graces are resembled unto the metaphor. 3 To gather the uses and instructions arising therefrom. The first, in that order, that the Apostle hath set them down, is the Girdle of verity, or truth. To omit other signification, there is a fourfold truth here meant. 1 Of judgement, and Opinion. 2 Of heart and affection. 3 Of words. 4 Of deeds and actions. All which are as links of one, and the same chain, and must concur, to make up the strength and beauty of this Girdle. 1 Truth of opinion and judgement, is that whereby we do maintain and uphold the Word of God and true Religion grounded thereon. In a word, it is soundness in Religion, in Doctrine, soundness in faith and beliefs, as 2 Peter 1.12. Ephes' 4.15. 2 Truth of affection, is a kind of inward honesty and sincerity, when we set God before our ey●s always, and ourselves in his presence: and so, though we be alone, yet carry ourselves that we may be accepted and approved of him, Psal. 5.6. This was in joseph, when he was tempted, and in Hezekiah, 2 King. 20.3. 3 Truth in spe●ch, is, when the words which we utter, be agreeable to our mind and intention, and also to the matter spoken of: for else we tell a lie, or an untruth. Wherefore we must utter that which we know to be a truth, Ephes. 4.25. Rom. 9 1. 1 Tim. 2 7. 4 Truth in action, is, when we deal plainly and faithfully, not hypocritically; whether we have to do with God in his worship, or otherwise with men: not pretending more than in truth we do intend, 1 john 3.18. Ephes. 4.24. (True holiness.) Thus is Nathaniel commended for a plain honest man, john 1.47. All these must be linked together: and if you take away any one, the Girdle breaks, and loseth his strength and comeliness. For, though the heart be sincere, the speech true, the Actions plain and honest; yet if the judgement be unsound, and we be carried away to error, superstition and Idolatry, all those fair shows will prove but stubble and dross. Paul thought that he had an honest heart, and was unrebukable for his conversation, Acts 26 9 but being misled in judgement, what did this avail him? He afterwards esteemed it nothing. Again, though we hold the truth, if we have a double heart, full of hypocrisy and dissimulation, we are the more odious and abominable to God, and our knowledge shall serve as a witness to condemn us. Moreover, if we will seem sound in heart & opinion, yet lie in word, dissemble and deal double in our actions, what do we but disgrace the truth, and plainly profess ourselves hypocrites? Now th●se thr●e last, truth in heart, speech a●d action, may be comprised under one name of Integrity or Sincerity, when our heart, word, and deed agree in one, and all enlightened and directed by the Word. So that truth in judgement is the fountain, these the streams. For Application to the metaphor, how fitly this grac● is resembled to the girding of the loins with a girdle or belt, we are to know, that this phrase of girding the loins, is used in a double respect. 1 As it is taken from travellers; who in the Eastern hot parts used to go in long side garments, and therefore when they journeyed, did truss them up to their loins with a girdle, as Luk 12.35. Exod. 12.11. This is not meant here. 2 As it is taken from soldiers, for the knitting and fast girding of their Armour close together about: as job 38.3. In this sense is it here taken. Now soldiers use to have a strong girdle called a belt to gird their harness about them, and it hath a double use. Use. 1 For Ornament: because the armour is joined together about the middle with joints; and therefore to cover those joints which are not so comely, they use a broad girdle. 2 For strength. 1 For that it serves to keep the armour close and fast together, that in the sight it fall not off, or cumber him. 2 For that it doth much strengthen a man, to have his loins and middle fast girded about. The fit resemblance then of this grac●, appeareth in regard both of that grace, comeliness, and ornament, as also that strength, which truth giveth unto those that have it. First, for truth of judgement. What greater ornament of Religion, than the sound evidence of the truth of that which we profess? Antiquity, universality, succession, grea● revenues, etc. are nothing to this, y●a, do more disgrace it then adorn it; for superstition, the more ancient it is, the more approvers it hath, th● mor● odious a●d abominable. 2 Ag●in●, for strength. Truth in Religion is able to ma●ntaine itself against all opposers; yea although a man come far behind his adversaries in reading and learning. 3 Furthermore, this truth maketh us to stand constant and firm in our profession even to the death: as it did the Martyrs. For truth in heart, what maketh a man more amiable and gracious in the acceptance of God (for God only beho●deth this) than truth in the inward parts, an honest, single, simple heart? For this cause was David a man after Gods own heart, Acts 13.22. because he had an upright heart, 1 King. 15.3. For this cause did Noah find favour with God, Gen. 6 9 Again, what Learning, Art, or Eloquence can more grace a man's speech, than truth? Lastly no outward comeliness, strength of body, or beauty of face can so much adorn us, as faithfulness and plain dealing in all our actions. Now, (to join all these three together) for strength▪ the conscience of our uprightness and integrity, is a great means to uphold us in the day of trial. This upheld job, although his wife and his friends counted him an hypocrite, and although the hand of God was heavy upon him. job. 27.5. and 31.35. This made Hezekiah to call upon God with that confidence, as 2 Kings 20.3. Use. It teacheth us to be careful to follow that precept of the wise man, Prou. ●3. ●3. To buy the truth, and not to sell it. Where, although by truth be especially meant truth of Religion, yet may it be extended to the other also It hath two branches, 1 Concerning those that have it not, they must buy it. 2 Concerning those tha● have it. They must not sell it. So that they that want this girdle, must get it, and th●y that have it, must ●eepe it. First therefore 〈◊〉 are to examine our selves, whether w●e ●e in the truth or no, ● Cor. 13.5. For that may well be applied unto this, seeing there is no o●e thing that m●kes ●o great and main a difference betw●●ne the Elect and the reprobate, as this truth, it being a special tok●n of our effectual calling. 1 Truth of judgement. Whether we be assured that o●r pro●ession be the true Religion of God or no? The principles whereof we must try by the Scriptures, whi●h are the only touchstone to try this God, 1 Thes. 5.21. 1 joh. 4.1. joh. 5.39. Acts 17.11. 2 If upon trial we find our judgement resolved in the truth, then are we to examine whether this knowledge do, like the ointment of Aaron, Psal. 133.2. season our heart and affections. Whether our hearts be sound or no; for this is deceitful above all things, ●uen to a man's own self, not only in gross hypocrites, but in many others, who know not the weakness of their heart, because they never searched into the depth of it: as Peter. To this end we are to examine especially what is our disposition, when we are alone in private and have to do with none but God: when we may commit sin, and keep it close from the e●es of men, then to mark what is our integrity and uprightness, whether like unto that of Ios●ph, or no. 3 Finding the fountain to be pure, we are to observe what clear streams do flow from thence in our words and actions, Luk 6.45. Whether there be a correspondency between them and our heart; as if w●e worship God, whether we do it with our heart; if we have holy conference, whether our heart move us unto it. For our direction in this trial; we are to consider, 1 The ground and motive that stirs us up to do any good thing, whether it be applause, as in the pharisees, whether ho●our and credit, or the avoiding of disgrace, as in Saul, 1 Sam. 15.30. or for company sake, or for respects to some particular men, as joash, 2 Chro. 24.2, 15, etc. or for profit and gain: as the Shechemites, Gen. 34.23. or to avoid trouble; as the Papists that come to Church rather than pay a fine, and be put in prison: In all these there is no truth, because no respect unto God, to do his will, because it is his will. 2 What is the sincerity of our hearts, whether it be in all things, Hebr. 13.18. or only in some few; for many will do some things upon by-respects, or because they are agreeable to their humours and dispositions, as Herod; but this truth where it is, is like leaven that leaveneth the whole lump. 3 What are the things, in which we are most strict and secure, to keep a good conscience in? Whether first and above all, in the chiefest things, or i●●rifles and smaller matters; which is hypocrisy, Math. 23.23. 4 The order of our actions, whether we first begin with ourselves, before we seek to urge the same things upon others; not as the Scribes, that lay heavy burdens upon others, which themselves would not touch, Mat. 23.4. Now upon this trial, if we find that in any of these respects we want truth, then must we buy it, that is, use all means to attain unto it, although it be with the loss of those things which we have: as they that buy, must depart with some things: which is notably set forth in two parables, Mat. 13.44, 45, 46. Motives to stir us up to get it are, 1 The excellency of this treasure. This notably commends the excellency of it, in that nothing makes us more like unto God than this, who is truth itself; and so nothing makes us more amiable unto him. Again, it makes us like unto those that are like to God: as the Saints and Angels in heaven. chose, nothing makes so us like the devil as untruth, john 8.44. The excellency of it appears also herein, that there is no grace (I dare s●y) in the Scripture so much urged, as this of truth. 2 The need that we have of it; for all other graces without it, are in vain: they are corrupt, and putrified, if they be not seasoned with truth; therefore are we exhorted to love unfeigned, to faith unfeigned, etc. So that this attribute of truth doth commend every grace, 1 john 3.18. 3 The benefit that comes by having of it; for the least measure of grace seasoned with it, is accepted of God, Psal. 51 6. and 145.18. yea, blessedness it self is promised vn●o it, Psal. 15.2. It follows to show the way, how to get this truth. 1 For truth in judgement: we must do as men use to do that would buy any thing, they will go to the place where it is to be had, and use the means to get it. Now the contrary, where this pearl is to be had, is the Church, the mould wherein it is hid, is the Word of God; and the ministry thereof, is the means to discover and make it known unto us: there needs then but our attention and diligence to resort unto these means. Silver & Gold there needs none to get it, though this also sometimes we must not spare for the obtaining of it. 2 For sincerity, let our care be to do, as Enoch did to walk with God, to set our ●elues always in his presence: the consideration whereof will make us ●o be upright, as Gen. 17.1. Now, having once gotten this Girdle, let it be our care and endeavour to keep it fast, and not to lose it. Not to se●l it, that is, not to exchange it for any thing whatsoever. To take nothing for it, because nothing is worth it: be it ease, riches, or the like. Which we are to note the more diligently, because if we once have this grace, the devil will labour by all means to cousin us of it: for this is that for which only he feareth us; and therefore there is nothing that he more opposeth against, by diverse subtleties and temptations, than against truth and sincerity. VER. 14. And having on the breastplate of righteousness, etc. IN these words is laid down the second piece of this spiritual Armour, namely, the breastplate of righteousness, which m●st be joined with the former: as the particle (And) showeth. For verity is, as hath been showed, like salt. Now righteousness is that which it seasons. This is the substance upon which that doth work, that respects only the manner of working. In handling whereof, we will consider these points. 1 What this righteousness is. Righteousness is a holy quality wrought in us by the Spirit of God, whereby we do conform ourselves to the whole Law of God. Sometime in Scripture, this word hath relation only to the duties of the second Table, but than it hath always some other word joined unto it, that hath reference to God: as (holiness,) Luk. 1.75. Eph. 4.24. or it is restrained to that signification, by the circumstances of the place, as Deu. 24.13. But when it is set alone, it doth respect the whole Law; both the duties to God, and also to men, Mat. 5.20. This is that which we call justice, whereby we give unto every man his due. Now the Law shows what is due from us to God, to others, and to ourselves: So that it cannot be better defined, than a conformity to the whole Law of God. Object. But then this is such a piece of armour, as never any did attain unto it, unless it were Adam, Eccles. 7.31. Gen. 1.26. the Saints in heaven, Hebr. 22.23. and Christ jesus himself, Act. 22.14. Esa. 59.17. But of others, that of the Apostle, Rom. 10.5. is true. There is none righteous, no not one. How then are we exhorted to put on this breastplate? Answ. There is a double righteousness mentioned in the Scripture. 1 A Legal righteousness performed according to the rule & rigour of the Law. 2 An evangelical righteousness, in a gracious acceptance according to the limitations of the Gospel. The former is a full and perfect fulfilling of the Law, in all and every point and degree thereof, by a man's own self, Rom. 10.5. Gal. 3.10, 12. But the righteousness of the Gospel mitigates the severity thereof, and sets forth unto us a twofold righteousness 1 Of faith, Rom. 10.6, etc. which is meant here, but in the 6 verse, where it is compared to a Shield. 2 Of a good conscience, which is that powerful work of the Spirit, Gal. 5.22. in the regenerate, when by the endeavour to approve themselves unto God, by doing those things that the Law requireth, Act. 24.16 Hebr. 13.18, This is here meant, and it consisteth in two things. 1 The abstaining from evil, all things offensive to God, and hurtful to man. 2 The doing of good; for those two must always be joined together, to make up this breastplate, Psal 119.3. 2 The second point to be considered, is how fitly the grace is resembled to the metaphor. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, signifieth that part of the body, wherein are contained the vital parts, the heart, lungs, liver, etc. which being wounded, there is no hope of life, from the neck to the midst, or to the navel. Hence is the word also used for that piece of the armour that covereth this part. The use then of of a breastplate, is to keep the vital parts from being mortally wounded, that a man be not stricken down without recovery. The same use hath righteousness, to keep the soul, from being deadly wounded with the darts of the devil, that the poison thereof do not pierce thorough the very heart and life of grace, and quite extinguish it. For sin, and nothing else is that which mortally woundeth the soul, and pulls God's wrath upon us. Now from this, righteousness preserves us, because by it we do avoid sin. 3 The 3 point is, how we must put on this breastplate. There is no better way, than by the right practice of true repentance; for repentance is a change and alteration of the mind, and such a change as brings forth a reformation in our lives. Whence is both an utter detestation and abjuration of all evil, and a constant resolution to enter into a new course of life, forsaking all former wickedness. Now where this is indeed, the devil will not easily, or not at all prevail against us. Otherwise, if it be wanting, our swinish and doggish nature will still remain; so that howsoever thoough some judgement of God, or other occasion, we may for a time leave sin, yet shall we easily return to it again. 4 The fourth point is, What is the benefit and use of this breastplate? Surely great, and much every manner of way. 1 In regard of the comparison of it to a breastplate, because it defends our souls from being mortally wounded, and thrust thorough with sin: Because such as have this righteousness, will endeavour to avoid all things that wound the conscience, and to do all things that preserve, cheer and comfort it. Object. But do we not see, that they who have been most circumspect and careful, have fall'n into sin, as David, and Peter, & c? How then doth this keep us from being wounded? Answ. It doth not keep a man from being wounded, but from being deadly wounded: for howsoever they may commit sins that are gross in themselves, yet in them they are not gross sins, being committed through infirmity, violence of temptation, want of watchfulness, not with full consent and desire, etc. So that although they be wounded, yet it is not incurable at the heart. Yea, by these wounds they grow the more strong and sound, increasing hereby in greater fear and care to please God. It keeps them not altogether from sin, but from giving up themselves to sin, that it do not so seize upon them, as to soak to the heart, and suck up the blood and life of grace. 2 It serves to give unto us an assured evidence of our spiritual union with Christ; from whom we have this power and this grace, and so is it a token of our effectual calling, and of our eternal election, 2 Pet. 1.10. 1 joh. 2.29. And by consequent, of our everlasting salvation. Which assurance makes us bold & confident. 3 By this we get a good name while we liu●, and when w●e are gone. Also hereby are we fenced against all that sha●l speak evil against us, 1 Pet. 3.16. Themselves and not we shall be ashamed, whilst we live blameless, Luk. 1.6. that is, giving no just occasion of blame. 4 This is a great honour and ornament unto our Christian profession, really confirming the truth of it, when our practice is answerable to our profession. It strengtheneth likewise our port, whilst by our good example we confirm others that are our fellow-soldiers. And lastly, it allureth others to our profession. 5 Hereby we show ourselves to be the Children of God: we imitate and honour our Captain jesus Christ, who went against the devil perfectly armed with this breastplate; and give others cause to honour and glorify him, 1 Pet. 2.12. 5 The fifth point to be considered, is, The wiles that the diu●ll useth ●o deprive us of the most excellent piece of armour, knowing that so long as w●e are therewith armed, he cannot prevail: and this he doth, 1 by labouring to make i● of no use v●to us, & this by stretching and beating it out further than the metal will bear. Thus, by persuading us to trust too much unto it, making our righteousness a meritorious cause of our salvation: as did the pharisees, and as do the Papists, Conc. Trident. sess. 6. Can. 32. To avoid this wile, observe, 1 That our righteousness is in itself unperfect, ●nd in regard of the imperfections and pollutions of it coming from us, no better than a filthy clout, Esa 64.6. And therefore so farr● from meriting salvation, that it rather deserves damnation; and therefore the Saints have always desired pardon for their best works, Psa. 143.2. 2 That all the righteousness we perform, is but our duty: and therefore Adam himself, in his integrity could not merit: Christ only did, in regard of the personal union, Luke 17 10. 3 This conceit of merit doth so putrify righteousness, that it maketh it odious to God, being directly contrary to the free grace of God, and Alsufficient merit of Christ, Rom. 11. Gal. 2. 4 That it is only a way which the Lord hath appointed us to walk, to testify our obedience and thankfulness to God, that we might profit our brethren, and have evidence and assurance of our faith, and effectual calling. 5. In all works of righteousness, let us compare them with the rule thereof, viz. the Law, so shall we see how imperfect they are, and how far short they come of that which is required. This will humble us▪ 2 By labouring to make us lightly to regard this breastplate: and this the devil doth diverse ways. 1 By suggesting unto us that it is a needless piece of armour, because Christ hath satisfied all, and fulfilled the whole Law for us, and hath left nothing for us to do; so that if we have faith, it is sufficient for us. Thu● did he deceive the Christians in the Apostles time, taking occasion from that doctrine of justification by faith alone; and so doth he deceive many in these days. To avoid this, consider, That though our righteousness be no meritorious cause of salvation, yet it is a way wherein we are to walk; though we are not saved by it, yet we cannot be saved without it, 1 Cor. 6.9. Heb. 12.14. Tit. 2.12. joh. 3.3. Luk. 1.75. Ephes. 2.10. 1 Thes. 4.7. Tit. 3.14. (Necessary.) 2 That God hath made nothing in vain, and therefore if he have made as well the breastplate of righteousness, as the shield of faith, we are to use both: Yea it is certain, that he that hath not the breastplate of righteousness, cannot hold forth the shield of faith, because he hath no ground of any right and title to Christ▪ having not his Spirit, which manifesteth it by the fruits of righteousness, jam. 2.21. 2 By persuading us, that it is a cumbersome and toilsome matter, a great hindrance to our honour and promotion, our gain, our ease and pleasure, etc. Thus did he deceive Esau, who is therefore called profane, not regarding to be of the Church: and Demas, 2 Tim. 4.10. Thus doth he deceive the most in these times. To avoid this, we must consider the fruits and issue, rather than the present inconveniences. For no armour is like unto apparel to be worn for pleasure. But if we have an eye unto the issue, all the troubles that we can endure, are not worthy the blessed fruits that we shall reap of it, Rom. 8.18. 2 Cor. 4.17. Esa. 3.10. 3 If thus he cannot prevail, he will object unto us, that it can be of no use, and stand us in no stead at all, seeing that all our righteousness is but dross and dung, Esay 64.6. Phil. 3.8. And by this means he bringeth many to desperation. For to avoid this wile, we are to know that howsoever our righteousness be so indeed, if either it be compared to the Law of God and his justice, or taken alone by itself in opposition to Christ, yet notwithstanding as it is a fruit of God's Spirit, as coming from ● heart purified by faith, as done by the adopted Child of God united to Christ; as it is a way wherein to walk to heaven; thus it is a matter whereby we may reap much comfort, giving us an evidence that we belong to Christ, although it be no matter of boasting. 4 He hath yet a further wile, he will grant that it is needful and of use: but yet we need not be too strict and careful▪ if we have some evidences of our faith, it is enough; the Lord will pardon, his mercy is great, etc. A subtle wile, whereby many are deceived. For to avoid this, we● must consider the nature of righteousness, that is, that chain which holds us up from falling into hell. The links of this chain are the duties of the Law: if one link be broken, down we fall into hell. Objection. But we sin all. Answer. True: but the righteous sin by reason of the frailty of the flesh, violence of temptation, etc. yet he takes no liberty to sin, with full consent, to live and lie in it wilfully and wittingly; and therefore, 1 joh. 3.9 he sinneth not, that is, giveth not himself over to any one sin. 2 Again, we know not whether we shall ever turn to the Lord or no, or have time and power to repent, if we refuse to do it, when God calleth us. 5 O! But be not over-iust, lest thou be desolate, Eccle. 7.18. Men will forsake thy company, etc. But we must know that in true righteousness we cannot be too strict in avoiding of those things that are seen indeed, and in doing of those duties that are duties indeed. But this is meant, when we will make a righteousness of our own, and make more sins than God ever made. No marvel then if we be forsaken. Otherwise we shall be sure to have fellowship with God's Spirit, with the good Angels, with the Saints in heaven hereafter. 6 The sixth and last point to be considered, is to give you a view of those that want this part of spiritual armour, and so lie naked to the devil, and are mortally wounded of him. These are, 1 Atheists, Psal. 14.1. 2 Machiau●llists, who lay this for a ground, that no man should be of so tender conscience, as for Religion ●ake to be hindered in any plot. 3 Epicur●s, who are wholly and only for themselves, and so regard neither their duties to God nor to man: as the judge, Luk. 18. But what? are there such amongst us? Yea. 1 Atheists. We shall know them by those three notes set down by David, Psal. 14. Which are: 1 They fear not God, ver. 1, 2. 2 They call not upon the Lord, ver. 4. 3 They mock at the righteous, ver 6. Which if we apply to these times, we shall find them true in multitudes. 2 Machiavellists, for are there not amongst us State-protestants, that make piety but a matter of policy? 3 Epicures, the notes of them set down, Eze. 16.49. are to be found amongst us. All these are openly and notoriously unrighteous: there are others more privily, as, 1 Such as live honestly, and civilly, and deal truly, etc. but yet live in ignorance, regard not the Sabbath, in brief, make no conscience of the duties of the first table. 2 Such as will seem pious and religious, but in their dealings are unfaithful & unjust. If inferiors, rebellious, careless in their charge: if superiors, etc. How can any of these be said to have on the breastplate of righteousness? Use of all is, to consider the danger we are in, and to be stirred up to use that help that God hath here provided for us; and to this end, 1 To acquaint ourselves with the word of God, out of which we may learn what is true righteousness, that we may be able to distinguish between it and counterfeit. 2 To acquaint ourselves with the use, end, beauty, benefit, excellency and necessity of this piece of armour. 3 Hereupon to examine ourselves of the time past, that we may be humbled for our former failings, that so our former sins may not be in time to come a dart in the hand of the devil to wound us. 4 Upon examination, to have a holy resolu●ion to enter into this way of righteousness, and therein to walk. VERS. 15. And your feet shod with the preparation of the Gospel of p●ace. WHen the devil can prevail by none of the former ways, than he labours in the next place to overthrow us by afflictions, troubles, and persecutions, which he raiseth against us, to hinder us in our proceeding. Wherefore the Apostle, to arm us also against this, bids us to look for troubles and affliction, and to prepare our selves against them with this armour here prescribed, viz. The shoes of the preparation of the Gospel of peace. Some understand this for the preaching of the Gospel, as if the Apostle did allude to Esa. 5 2.7. Rom. 10.15. And so they make the profession of the Gospel to be these shoes here meant, Psalm. 119.105. But the common and most usual exposition is, that hereby is understood the knowledge of the Gospel of p●ace, that is, of our reconciliation with God. Which cometh neer●st to the point, for hereby come we to be fenced & prepared against troubles. We are then to understand by the preparation of the Gospel of peace, not the Gospel itself, but an effect which it works in us. So that this preparation is that furniture, which the Gospel of peace doth prescribe unto us, and which it doth, it doth work in us, namely, a heart settled, and resolved to go boldly thorough all troubles, which is to be put on as a pair of shoes. So the Siriacke renders it fitly: Put on as shoes the preparation of the Gospel of peace. In handling of this piece of armour, we will go on i● this order. First, to consider what is the spiritual grace that is meant hereby. 2 The fit comparison of it to this part of bodily armour. 3 The ground of this patience. 4 The benefit of it. 5 The wiles and subtleties the devil useth to deprive us of this necessary piece of armour. 1 The grace here understood, is patience: for it is the Apostles purpose to arm us against troubles: now what so fit a grace for this, as patience, which in this regard among all other virtues of job, is only commended unto us, james 5? This is set down by this description, (The preparation of the Gospel of peace.) Preparation, or, because by it the heart of man is settled, fixed, and resolved to go on in the way, what impediments soever are in it. Of the Gospel.) Because it is the Gospel that doth settle the heart: this brings good tidings, Luk. 2.10. Of what? That God hath given his Son for us, ver. 11. that his wrath is pacified towards us, that our sins are forgiven us. This is that God, which when once we know, our hearts are fully resolved to bear all things, seeing that now nothing can make us miserable. Of peace) Both in regard of the subject, and nature of it, in that it first made tender of peace to man, and still declareth and publisheth it. 2 And also of the effect, because the Spirit of God, by the preaching of the Gospel, pacifies the conscience tormented with sin: as was signified by the song of the Angels, Luk. 2.14. This is added, to show the ground of true patience, viz. That it must be grounded upon the word of reconciliation, for then only can the heart go on with courage and comfort in enduring all things. FINIS.