Of Domestical Duties

§. 33. Of the particular ends, why Christ gave himself, and of the condition of the Church before Christ took her.

THe general End of Christ's giving himself being before intimated in this phrase (for us) is in this and the next verse particularly exemplified: and that in two branches.

One respecteth the estate of the Church in this world, v. 26.

The other respecteth her estate in the world to come, v. 27.

The latter of these two is the most principal.

The former is subordinate to the latter, an end for the accomplishing of the other end, for the Church is here made pure, that hereafter it may be made glorious.

In laying down the former he noteth

• 1. The end whereat Christ aimed.
• 2. The means, whereby he effected that which he aimed at.

That end is set forth in these words, that he might sanctify it, having cleansed it (thus may they word for word be translated) so as that which for order of words is in the latter place, for order of matter is in the first place.

The word (cleansing) pointeth out our instification.

The word (sanctifying) expresseth our sanctification.

The means of effecting these, are two.

• 1. Baptism comprised under this phrase, washing of water.
• 2. The word.

The two branches of the former end, namely Cleansing and Sanctifying do in general imply two things.

• 1. The Condition of the Church in it self.
• 2. The Alteration thereof by Christ.

The condition is presupposed, which is, that she was impure, polluted, in the common estate of corrupt man. Things in themselves pure, are not cleansed, but things foul and impure: persons of themselves freed, and exempted from a common misery, need not another's help to free and exempt them. Seeing then that the Church stood in need to be cleansed, and sanctified, surely

The Church in herself was, as the world, polluted. Very lively is this set forth by the Prophet Ezekiel under the similitude of a wretched infant borne of a cursed parentage, whose nauell was not cut, who was not washed, salted, nor swaddled, but cast out in the open field, polluted with blood. Oft doth the Apostle, setting forth the wretched estate of the world, note of the true members of the Church, that we our selves also were such.

The Church consisteth of none other then of such as came out of Adams loins. Now as all the brood which cometh from vipers, adders, toads, spiders, and other like venomous dams, are infected with poison, so all the sons of Adam are polluted with sin. That which is borne of the flesh (as is every mothers child, not the members of the Church excepted: for they have fathers and mothers of their flesh) is flesh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are borne again.

1. In regard of Christ, the more to magnify his love. Our former estate, before he cast the wings of his mercy upon us, showeth our unworthiness, our vileness, and wretchedness, and in that respect it openeth our heart and mouth to think and say, O Lord our Lord, what is man that thou art mindful of him, and the son of man that thou visitest him! Lord, how is it that thou wilt manifest thyself unto us, and not unto the world! The right knowledge of our former estate, and a due consideration thereof, maketh us ascribe all the glory of our present dignity, and happiness, to Christ that altered our estate, as Saint Paul, I thank Christ Jesus our Lord who hath enabled me, who was before a blasphemer, &c. yea it maketh us the more to prize and esteem the present estate, as David.

2. In regard of our selves this is to be thought of, to humble us, and to keep us from insolent boasting in those privileges whereof through Christ we are made partakers. To this purpose doth the Apostle thus press this point, Who maketh thee to differ from another? and what hast thou that thou diddest not receive? Now if thou diddest receive it, why doest thou glory as if thou hadst not received it? When a man is exalted from a mean, to a great place, and thereupon waxeth proud and insolent, we say, he hath forgotten from whence he came. So as remembrance of our former condition is a means to preserve humility, and to suppress insolency.

3. In regard of others it is to be thought of, to move us the more to commiserate their woeful estate, who yet remain as we once were; to conceive hope that their estate may be altered as well as ours was; to pray and use what means we can that it may be altered. To provoke Christians to show all meekness to them which were without, the Apostle renders this reason, for we our selves also in times past were foolish, &c.. read how forcibly this is urged, Rom. 11. 18, 19, &c.

§. 34. Of Christ's preventing Grace.

In setting down the alteration of the forenamed condition note

• 1. The manner of laying it forth.
• 2. The matter or substance thereof.

The manner is implied in this conjunction THAT (That he might sanctify it) Christ loved the Church, and gave himself for it, not because it was sanctified, but that he might sanctify it: so as

The Grace which Christ showeth to the Church, is a preventing Grace. Sanctification is no cause, but an effect of Christ's love: and followeth in order after his love. His love arose only and wholly from himself: in the parties loved, there was nothing but matter of hatred before they were loved. Moses thus saith of the love of God to Israel, The Lord did not set his love upon you because ye were more in number, but because the Lord loved you. This at first sight may seem to be (as we say) a woman's reason, that the Lord should set his love on them because he loved them, but it being duly observed, we shall find excellently set forth the ground of God's love to rest altogether in himself, and in his own good pleasure. Yea this being noted as the end of Christ's love, that he might sanctify it, it further showeth that it was not any foresight of holiness in the Church that moved him to love it: first he loved it, and then sought how to make it amiable, and worthy to be loved.

Herein differeth Christ's love from the love of all men towards their spouses: for they must see something in them, to move them to love. When Ahash-verosh was to choose a wife, the maidens out of whom he was to take one, were first purified, and then he took her in whom he most delighted: But Christ first loveth his spouse, and then sanctifieth it. Before he loved it, he saw nothing in it why he should prefer it before the world.

Seeing of him, and through him, and to him is all the beauty and dignity of the Church, the glory be to him forever, Amen.

§. 35. Of Christ's seeking to make his Church pure.

The Matter or substance of that subordinate end which Christ aimed at in giving himself for the Church, is in these words (that he might sanctify it having cleansed it) which in general show that

Christ seeketh the purity of his Church. For this end hath he shed his own most pure and precious blood (for his blood cleanseth us from all sin) and conveyed his holy Spirit into his body the Church, which is called the Spirit of Sanctification, because it reneweth and sanctifieth those in whom it is.

This Christ aimeth at, that he might make his spouse like to himself, pure, as he is pure.

That end which Christ aimed at, we that profess our selves to be of this Church, must endeavor after: for every man that hath this hope in him purgeth himself as he is pure. Let us therefore use all good means to cleanse our selves from all filthiness of flesh, and spirit.

This being the end which Christ aimeth at for the good of his Church to cleanse it, they who find themselves cleansed have a good evidence that they are of this Church: they who are not cleansed can have no assurance thereof.

How unworthy are they of this benefit, that live as the world, and like swine upon every occasion wallow in the mire, being drawn by every temptation into sin? Do they not, as much as in them lieth, make the death of Christ to be in vain, and pervert that main end, which Christ aimed at in giving himself?

But what may be thought of such as Ishmael- like mock and scoff at those that labor to be cleansed?

§. 36. Of the Churches Justification.

The two particular parts of the forenamed end, which are Cleansing, and sanctifying, do more distinctly set forth the purity of the Church even in this world. Cleansing hath relation to the blood of Christ, and so pointeth out our Justification.

Sanctifying hath relation to the Spirit of Christ, which worketh our Sanctification.

From this cleansing of the Church here meant, I gather, that No sin lieth upon the Church: for the blood of Christ purgeth from all sin. This is to be taken of the guilt of sin, which by Christ's death is clean taken away: so as that sin which is in us, is as not in us, because it is not imputed unto us.

Behold here the blessed estate of the Church, for, Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not sin.

§. 37. Of the Churches Sanctification.

From the sanctifying of the Church here mentioned, I further gather, that

The Church is made holy and righteous: This is here meant of that inherent righteousness which the Spirit of Christ worketh in all the members of his body. In which respect they are called Saints: so as not only the guilt of sin is taken away, but also the very body of sin is so destroyed in them, as it can no more reign in them, nor they obey it in the lusts thereof: but instead of the dominion of sin the spirit of Christ reigneth in them, and leadeth them unto all righteousness.

Behold here the free estate of the Church: whereas the world lieth under the slavery of sin, and tyranny of Satan, the Church is made free from sin, and a servant of righteousness: dead to sin, and alive to God in Jesus Christ.

§. 38. Of the Churches purity before God and Man.

From the Connection of these two benefits of Christ's death, Justification and Sanctification together, we see that The Church is both spotless before God and blameless before men. The blood of Christ so cleanfeth her as in God's sight she hath no spot of sin: and the spirit of Christ so sanctifieth her, as her righteousness shineth before men: for the Grace of God teacheth her to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world. In this respect the Church is said to be all glorious within, and her clothing also to be of wrought gold. And Zacharias and Elizabet, members of this Church, are said to be righteous before God, and blameless, namely before men. There is no such purity in any, as in the Church. For true and perfect beauty is only in the body of Christ, which is the Church, whereof it is said, Thou art all fair, and there is no spot in thee, Cant. 4. 7.

§. 39. Of the order and dependence of justification and sanctification one upon another.

The order and manner of knitting these two benefits together is worthy to be noted.

The letter setteth sanctification in the first place: but the sense presupposeth justification: for thus he saith, that he might sanctify it, having cleansed it. Because the cleansing here spoken of is an inward invisible work, and the evidence thereof is sanctification, which is an outward and sensible work, therefore this is first expressed, and then that inferred, as a matter necessarily to be presupposed.

Hence arise these Doctrines. Our English with this particle (having) doth fitly and properly expound the Greek active participles of the Praeterperfect or finite tenses, which because the Latins want, they are fain to use the passive, or a Periphrasis: as, vt illam sanctificaret mundatam, Erasm. Postquam eam purgasset, Beza.

1. Justification in order goeth before sanctification: I say in order, because at that very moment that Christ by his blood cleanseth his Church, he beginneth to sanctify her: but when he beginneth to sanctify her, he hath cleansed her, she is justified.

The grace then of justification is a most free grace: it is not wrought upon any righteousness of ours: for it is before it.

2. Christ sanctifieth those whom he hath cleansed. This the Apostle copiously proveth in the sixth chapter to the Romans. Let none therefore boast of their cleansing by Christ's blood, till they find themselves renewed and sanctified by the Spirit of Christ. For note the Apostles description of those who are justified by Christ, which for more perspecuity may thus be set down by question and answer. To whom is there no condemnation? To them that are in Christ Jesus. Who are they? They who walk not after the flesh, but after the Spirit.

3. Sanctification presupposeth justification: they who are sanctified may rest upon it, that they are cleansed and justified.

For sanctification is a fruit of justification, in which respect S. James saith, that we are justified by works, that is, declared so to be.

Admirable is the comfort which the Saints in this world reap hereby. For their sanctification being imperfect, and the flesh abiding in them, and lusting against the Spirit: yea sin being present with them when they would do good, they are oft forced to complain and cry, O wretched m • n that we are: who shall deliver us from this body of death! If they had no other ground to fasten the anchor of their hope upon but their sanctification, it could not hold them fast enough against the tempests of Satan's temptations. But in that their sanctification is a fruit and evidence of their justification, they take heart to themselves, and thank God that with the mind they themselves serve the Law of God, though with the flesh the law of sin. And thus upheld and comforted, they continue to strive against sin, till it be clean rooted out of them, as well as remitted.

§. 40. Of Sacramental washing of water.

One of the means which Christ useth for the cleansing and sanctifying of his Church, is expressed under this phrase, with the washing of water. Water is the outward element used in Baptism: Washing is the principal Sacramental rite therein. Water setteth forth Christ's blood: Washing noteth out the application and efficacy thereof, which is the purging and cleansing of our souls. As water without washing maketh nothing clean: so the blood of Christ, without a right application thereof, cleanseth no man's soul.

This washing of water here mentioned, being applied to an inward spiritual cleansing, what can it else set forth but the Sacrament of Baptism, wherein both water and washing is used?

§. 41. How Baptism is a means of cleansing and sanctifying.

The manner of inferring this Sacramental washing upon the sanctifying and cleansing of the Church thus, with the washing of water, showeth, that

Baptism is a means of sanctifying and cleansing the Church. All those places of Scripture that attribute Regeneration, Justification, Sanctification, or Salvation thereunto, prove as much. But that the truth thereof may more fully and distinctly be conceived, I will briefly show,

• 1. In what respect Baptism is a means of our sanctifying and cleansing.
• 2. What kind of means it is.
• 3. How necessary it is.

In four especial respects it may be said to be a means as aforesaid.

1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our souls by the blood of Christ, and sanctifying of us by the Spirit of Christ. Apply the use of water (by the washing whereof foul things are made very clean) to the virtue of Christ's blood and efficacy of his Spirit, and the truth hereof will evidently appear. For the better help in this application, read Rom. 6. 4. &c.

2. In that it doth truly propound and make tender, or offer of the grace of justification and sanctification to the party baptized. In this respect it is thus described, Baptism of repentance for remission of sins: and S. Peter to like purpose saith, Repent, and be baptized everyone of you for the remission of sins.

3. In that it doth really exhibit and seal up to the conscience of him that is baptized the forenamed graces, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousness of faith. Hence is it that the Eunuch and others when they were baptized, went away rejoicing.

4. In that it is a particular and peculiar pledge to the party baptized, that even he himself is made partaker of the said graces: therefore everyone in particular is baptized for himself: yea, though many be at once brought to the Font, yet everyone by name is baptized. To this purpose faith the Apostle, Whosoever are baptized into Christ, have put on Christ; whosoever, whether Peter, John, Thomas, or any other particular person. Ananias said to Paul in the singular number, Be thou baptized, and wash away thy sins.

§. 42. Objections against the efficacy of baptism answered.

§. 43. What kind of means of grace Baptism is.

II. Baptism is no physical or natural means of working grace, as if the grace which is sealed up thereby were inherent in the water, or in the Ministers act of sprinkling it (as in medicines, salves, herbs, meats, and the like, there is inherent that virtue which proceedeth from the use of them: and being applied, they have their operation, whether a man believe it, or no) but it is only a voluntary instrument which Christ useth, as it pleaseth him, to work what grace, or measure of grace seemeth best to him: so as grace is only assistant to it, not included in it: yet in the right use thereof, Christ by his Spirit worketh that grace which is received by it, in which respect the Minister is said to baptize with water, but Christ with the Holy Ghost and with fire, Matth. 3. 11.

§. 44. Of the necessity of Baptism.

III. A means of working a thing may be said to be necessary two ways.

1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary, as in this case, God's covenant, Christ's blood, and the operation of the Spirit, are absolutely necessary for attaining any grace.

2. By consequence, so as according to that course and order which God hath set down, things cannot be without them.

Baptism is not absolutely necessary as a cause: for then should it be equal to God's covenant, Christ's blood, and the work of the Spirit. Yea then should all that are baptized without any exception be cleansed.

But it is by consequence necessary: and that in a double respect.

• 1. In regard of God's ordinance.
• 2. In regard of our need thereof.

1. God having ordained this a Sacrament to be used, it is necessary it should be used, if for no other end, yet for manifestation of our obedience. He that carelessly neglecteth; or willfully contemneth any Sacrament which God shall enjoin him to use, his soul shall be cut off.

2. Great is the need that we have thereof, in regard of our dullness in conceiving things spiritual, and of our weakness in believing things invisible. We are carnal, and earthly: and by things sensible and earthly, do the better conceive things spiritual and heavenly: therefore hath God ordained visible elements to be Sacraments of invisible graces. Again we are slow to believe such things as are promised in the word, therefore the more to help and strengthen our faith, God hath added to his covenant in the word, his seal in and by the Sacrament: that by two immutable things, (God's covenant and God's seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of God's word, yet we are doubtful to apply it to our selves: wherefore for better applying God's covenant to our own soul, God hath added his Sacrament to his word.

§. 45. Of the contrary extremes of Papists and Anabaptists about the necessity and efficacy of Baptism.

There are two extremes contrary to the forenamed points about baptism.

One in the excess, which is of Papists that attribute too much thereunto, and make it a plain Idol.

Another in the defect, of Anabaptists and Libertines, which derogate too much from it, and make it an idle ceremony.

They make it so absolutely necessary, as if any die unbaptized he cannot be saved: which doom they pass against infants, though they be deprived thereof without any fault of their own, yea or of their parents, being still borne. A merciless sentence without any warrant of God's word: yea against his word & against the order which he hath prescribed. He hath established his covenant, & promised to be the God of the faithful & of their seed: on which ground S. Peter saith, The promise is unto you & unto your children: & S. Paul saith, your children are holy. Shall all these privileges be made void by an inevitable want of baptism? if so, would God have enjoined circumcision (which to the Jews was as baptism is to Christians) to be put off to the eighth day, before which day many infants died? or would Moses have suffered it to be forborne all the time that the Israelites were in the wilderness? If it be said that baptism is more necessary then circumcision, I answer, the Scripture layeth no more necessity upon it. If it were so necessary as they make it, then the virtue of Christ's death were less effectual since he was actually exhibited then before. For before it was effectual for infants without a Sacrament, but belike not now. Had the ancient Churches conceived so of the absolute necessity of baptism, they would not have had set times for the administering thereof: nor suffered it to be put off so long as they did. Some Churches appointed it to be administered only at Easter. Some at Easter and Whitsuntide. And though many who gave evidence of their true faith died before they were baptized, yet they did not thereupon judge them to be damned. This practice and judgment of the ancients hath made many Papists somewhat to mitigate that absolute necessity, and to say that, In this case, God which hath not bound his grace, in respect of his own freedom, to any Sacrament, may and doth accept them as baptized, which either are martyred before they could be baptized, on else depart this life with vow and desire to have that Sacrament, but by some remediless necessity could not obtain it. If remediless necessity can help the matter, what necessity so remediless, as for a child to be still borne.

Again, they add such efficacy to baptism, as it giveth grace of the work it self: wherein they equal it to the very blood of Christ; and take away the peculiar work of the Spirit; and the use of faith, repentance, and such like graces. What can there be more in the water of baptism, then was in the blood of such beasts as were offered up for sacrifices? But it is not possible that the blood of Bulls and Goats should take away sin. They themselves attribute no such efficacy to the word preached, and yet they cannot show where the holy Ghost hath given more virtue to baptism, then to the word. This text joineth them both together (that he might cleanse it with the washing of water through the word) What can be more said of a means then that which is said of the word? It pleased God by preaching to save them that believe. The Gospel is the power of God to salvation, &c.

On the other side, Anabaptists, and such like Libertines, too lightly esteem this holy and necessary ordinance of God, in that they make it only a badge of our profession, a note of difference betwixt the true and false Church, a sign of mutual fellowship, a bare sign of spiritual grace, a resemblance of mortification, regeneration, inscition into Christ, with the like, but no more: These indeed are some of the ends and uses of Baptism: But in that they restrain all the efficacy thereof hereunto, they take away the greatest comfort, and truest benefit which the Church reapeth thereby, as may be gathered out of the points noted before.

§. 46. Of the inward washing by Baptism.

In that with this washing of water, Christ cleanseth his Church, I observe that

Whosoever are fully baptized are cleansed from sin.

Fully, that is, powerfully and effectually, as well inwardly by the Spirit, as outwardly by the Minister.

Cleansed, both from the guilt of sin by Christ's blood, and from the power of sin by the work of his Spirit.

To this purpose tend the many emphatical phrases attributed by the Apostles to Baptism, as that we are baptized into Jesus Christ, baptized into his death, buried with him by baptism; that Baptism doth save us; that Baptism is the washing of regeneration, with the like.

Vain is the rejoicing of many, who boast of their baptism, and think themselves by virtue thereof to be as good Christians as the best, and yet live and lie in their sin, being more besmeered and defiled therewith then they were, when they were first borne. John saith, Christ baptiscth with the holy Ghost and with fire: the Apostle saith, Christ cleanseth with the washing of water. If that fire of the holy Ghost burn not up the dross of sin in thee, and this water wash not away the filth of sin, thou wert never: fully baptized. It may be the hand of some Minister hath sprinkled a little water on thy face, but Christ's blood hath not as yet been sprinkled on the soul: all the benefit which thou reapest by thy baptism is, that another day thou shalt dearly answer for the abuse of so honorable an ordinance.

§. 47. Of joining the word with Baptism.

The other means of sanctifying and cleansing the Church here expressed, is the word. This being applied unto Baptism, and joined with it, must needs be meant of the promise of Grace sealed up in Baptism, which is God's promise of justifying us freely and sanctifying us effectually, plainly made known and truly believed: This means being thus added to this Sacrament, we may well infer that

It is necessary that the word and Baptism go together: that where this Sacrament is administered, the doctrine thereof be truly, plainly, intelligibly taught, so as the nature, efficacy, end, and use thereof may be made known; and the covenant of God sealed up thereby, believed. So saith Christ, Go teach all nations baptising them. So did the Baptist, and the Apostles, they preached the Gospel to them whom they baptized.

1. A Sacrament without the word is but an idle ceremony: no more then a seal without a covenant: for it is the word that maketh known the covenant of God.

2. It is the word which maketh the greatest difference betwixt the sacramental washing of water, and ordinary common washing.

3. By the word the ordinary creatures which we use are sanctified, much more the holy ordinances of God, whereof Baptism is one of the principal.

§. 48. Of the Inference of Glorification upon Justification and Sanctification.

THe most principal end, in regard of the Churches good, which Christ aimed at when he gave himself for her, is her glorious estate in heaven: this is the end of the forenamed end. For why did Christ give himself for the Church? That he might sanctify it, having cleansed it: why did he cleanse, and sanctify it? That he might present it to himseife a glorious Church. Hence note these three points.

• 1. Justification and sanctification must go before glorification.
• 2. The end why the Saints are cleansed and sanctified in this world, is that they may be presented glorious to Christ in the world to come.
• 3. The only means to make us glorious before Christ our spouse is righteousness.

1. All those places of Scripture which set our righteousness in this world before our glory in the world to come (as very many places do) do prove the first point, that Justification and Sanctification must go before Glorification. Among other proofs note especially the order of the several links of that golden chain that reacheth from God's eternal counsel before the world, unto our everlasting glory after this world, Whom he did predestinate them he also called; and whom he called them he also justified; and whom he justified them he also glorified.

1. Heaven, the place of our glorification, is an holy City, whereinto no unclean thing shall enter.

2. In that place the Church is to be married unto Christ, and to be ever with him: she must therefore be pure as he is pure: for he will not endure the society of a foul filthy spouse.

As we desire assurance of our glorification in heaven, so let us get, and give evidence of our justification and sanctification on earth. The evidence of our justification is a sound and true faith. The evidence of our sanctification is a good and clear conscience.

The forenamed proofs and reasons do also confirm the second point, that The end why the Saints are cleansed and sanctified in this world is, that they may be presented glorious to Christ in the world to come.

It is therefore needful and behooveful, not only in regard of Christ's honor, but also of our own glory and happiness, that here while we live on earth we be sanctified and cleansed. If Christ for our sakes had an eye at our future and everlasting glory, and for that end prepared means to bring us thereunto, ought not we ourselves much rather have an eye thereat, and both avoid all things which may hinder it, and use all means whereby we may be assured of it? Moses had respect unto the recompense of the reward. Yea Christ for the joy which was set before him endured the cross, and despised the shame.

3. That Righteousness is the only means to make us glorious before Christ our spouse, is evident by this, that Christ gave himself to work and effect this means for this end. Christ himself by his death, hath consecrated this, and no other means. If there be any other means then that which Christ by offering up himself hath procured, what need Christ to have been offered up? To show that this is the means to make the Church glorious before Christ, the holy Ghost resembleth the righteousness of the Saints to fine linen, clean, and white, wherewith the wife of the Lamb is made ready against the day of marriage.

Christ himself loveth righteousness and hateth wickedness: they therefore, and none but they that are arrayed with righteousness, are glorious in his eyes.

This I have the rather noted against the conceit of our adversaries, who place all the glory of the Church in outward pomp. Wherefore their Pope whom they make head of the Church, and after a peculiar manner the spouse of Christ, must have his triple crown, his scarlet robes, his throne advanced above kings: Men must be his horses to bear him: and Kings and Nobles must be his men to wait on him. Their Priests also must be arrayed with glorious copes of the best wrought gold. Their temples must be decked with curious, carved, gilded images. Their host carried about in manner of a triumph. Their people all besprinkled with water. Their superstitious houses must be the fairest buildings in a kingdom, and have the greatest revenues of a kingdom belonging to them: with the like.

Is this glory fit for Christ's spouse? belike then Christ hath carnal eyes and ears: and is delighted with those things wherewith the world is delighted. The wiser among the heathen did scoff at such base conceits which their people had of their gods. Shall Christians think more basely of Christ, then the heathen of their gods? Too much do most people doat on outward worldly glory: even so much as they neglect true righteousness.

For our parts as we desire to appear before Christ so as he may think us glorious, let us be arrayed with righteousness & holiness, without which no man shall see the Lord, Heb. 12. 14.

§. 44. Of the fruition of Christ's presence in heaven.

HAuing noted the inference of this verse upon the former: I will now handle it distinctly by it self. In it is contained a description of the glorious estate of the Church in heaven. Of that estate must this description be here meant, for on earth it is not simply without spot or wrinkle: though it be prepared so to be.

The particular exemplification thereof is

The word (present) is taken from the custom of solemnizing a marriage: first the spouse was wooed, and then set before her husband that he might take her to wife, to be with him. Thus Eve was presented by God to Adam that he might take her for his wife: and Esther among other virgins was presented to Ahash-verosh. This showeth that

The Church in heaven shall enjoy the presence of Christ: Christ himself saith expressly to his disciples, I go to prepare a place for you, that where I am, there ye may be also. On this ground did the Apostle desire to depart, namely to be with Christ, and to be present with the Lord.

In heaven is the marriage betwixt Christ and the Church solemnized, which here on earth hath been in preparing. God the Father hath given his son unto the Church, and the Church unto his son: yea Christ himself hath purchased the Church unto himself by his blood, and promised marriage unto her, and the more to assure the Church of his love he hath bestowed many gifts upon her: he hath further sent his Ministers in his name to woo and beseech the Church to give her consent, and to prepare her as a pure virgin for himself: Hereupon the Church hath given her consent, for as a spouse she is subject unto Christ as unto an head. These things being so, how can it be thought that Christ will forsake her, and not receive her to be with him forever?

Can the thought of death be terrible to such as know and believe the truth hereof? Will not rather the consideration thereof make them with the Apostle to sigh, and desire to depart, that they may be with the Lord? The highest degree of the Churches happiness consisteth in this fruition of the presence of her spouse: for so he becometh all in all unto her: not by means, as in this world, but immediately by himself: so as there shall need no Minister, no Sacrament, no ordinance to set forth Christ unto us: no Governor in family, Church, or common-wealth, to represent his person, or to keep us in subjection: no light to direct us, no food to sustain us; we shall be so assisted with Christ as we shall need nothing. If those servants were happy that stood continually before Solomon, what are they that always stand not as servants but as a wife in his presence that is infinitely greater then Solomon? If it were a great grace & favor, that Moses saw the backparts of God, what a grace and favor is it, to behold Christ face to face? For when he doth appear, we shall see him as he is. Though now we be absent from the Lord, yet let us uphold our selves with the expectation and assurance of this, that we shall be presented before Christ.

§. 50. Of the Glory of the Church in heaven.

The quality of the Church in heaven is as excellent as may be, and therefore here said to be glorious: all beauty, all comeliness, all grace, whatsoever may make the Church amiable, lovely, or any way to be desired, or admired, is comprised under this word glorious. In this respect the Saints are said to shine, and that as precious stones, yea as the firmament, as the stars, and as the sun: and to be like Christ himself: and to appear with him in glory.

This glory of the Saints extendeth both to soul and body, and whole person.

In regard of their souls they shall be all glorious within: for they are Spirits of just men, made perfect: perfect knowledge, wisdom, and all manner of purity shall be in them.

In regard of their bodies, they shall be fashioned like to Christ's glorious body: and that in incorruption, immortality, beauty, brightness, grace, favor, agility, strength, and the like. It is therefore truly said, that the Church in the end of the world expecteth that which is before demonstrated in Christ's body.

In regard of their person, as a wife is advanced to the honor and dignity of her husband, so shall they to the honor and dignity of Christ, so far as they are capable of it: for they shall be next unto Christ, yea one with him, and so above the most glorious Angels.

Much more might be spoken of the glory of the Church: but never can enough be spoken thereof, no not by the tongue of men or Angels: for eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them which love him. When Paul was wrapped up into the third heaven, and saw but a glimpse of this glory, he heard unspeakable words, which are not possible for man to utter. Wherefore when he speaketh of it, he useth such a transcendent kind of phrase, as cannot in any tongue be fully expressed: we thus as well as we can by one degree of comparison upon another translate it, a far more exceeding and eternal weight of glory.

Is not this sufficient to uphold us against all the reproach and disgrace which the world layeth upon us, because we are of the Church of Christ? The world hath of old counted her, to whom Christ saith, Hephzibah (that is, my delight in her) and Beulah (that is, married) forsaken and desolate, yea as the filth of the world, and the off-scouring of all things. Among Heathen, none so vildly esteemed of as Christians; and amongst Papists, none so as Protestants; & amongst carnal Gospellers, none so as they who endeavor to purify themselves as Christ is pure, and to avoid the common sins of the world. When for Christ's sake we are basely accounted of, let us think of this.

§. 51. Of the Churches freedom from all deformity in heaven. Not having spot, or wrinkle, or any such thing.

The first point noted by the Apostle in his exemplification of the forenamed glory, is a removing of all deformity. The word translated spot, is taken for a stain on a garment, and a foul specke on a man's face, or other part of the body: or a scar, or other blemish in his flesh by a sore, wound, blow, or the like. The other word ( wrinkl-) is taken for a creast in the face through old age, for it signifieth a gathering together of the skin by old age: by it is meant any manner of breaking (as we speak) by age, sickness, trouble, pain, or the like. Because there may be also deformities other ways, the Apostle addeth this clause (or any such thing.) These things applied to the Church, show that

No manner of deformity shall cleave to the Church in heaven. Thereshall be in her no stain or contagion of sin received from others, no scar of any evil humor arising from it self, no wrinkle, no defect of spiritual moisture, no sign of the old man, nor anything that may any way make it seem deformed, or uncomely in the sight of Christ. Not only great, heinous, capital sins, (which are as botches and boils, and as open, wide sores, gashes and wounds) but all spots and specks, all wrinkles and defects, all manner of blemishes whatsoever within, or without, shall be clean taken away. Sin shall not only be subdued in us, but utterly rooted out of us: no relique, no sign thereof shall be left remaining. In this respect it is said, that God shall wipe away all tears, that is, shall take away all matter of mourning, sorrow, and grief. Now there is nothing that ministereth matter of more sorrow to the Saints then sin. That remnant of sin which was in the Apostle even after his regeneration, made him thus cry out, O wretched man that I am.

Though this be but a privative good, yet it addeth much to the heavenly happiness of the Saints. If it were possible that we should enjoy the rest and glory prepared for the Saints in heaven, and withal there should remain on us the spots and wrinkles of sin, these spots and wrinkles would be as the hand-writing which appeared to Belshazzar in the midst of his jollity: they would be as gall mixed with wine: they would turn all our joy into heaviness, and take away the sweet relish of all our happiness. The consideration therefore of this privative benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformity.

§. 52. Of the perfect purity of the Church in heaven.

The last branch whereby the celestial glory of the Church is set forth, is the perfect purity thereof: the adversative particle (BVT) showeth that the holiness here spoken of is no imperfect holiness, such as the sanctification of the Saints is in this world, but an absolute perfect holiness in all the parts and degrees thereof: such as is without spot or wrinkle: without relique, or sign of sin: and therefore by way of explanation is added, without blemish, or blameless: such as man, Angel, nor God himself can find fault withal. This attribute is oft applied to the person and blood of Jesus Christ, and therefore it must needs set forth perfect purity. Whence we may observe that

The Sanctification of the Saints shall be perfect in heaven. They shall not only be justified by having their sins covered to them, nor only have their sanctification truly begun in them, but also in every part, point, and degree thereof absolutely perfected: in which respect they are said to be just men made perfect. Adam in his innocence was not more pure then the Saints shall be in heaven: yea they shall far surpass Adam as in the measure, so in the stabilite and perpetuity thereof.

In our endeavor after holiness let us have an eye to this perfection: and not faint, if we attain not to that measure which we desire. Perfection is reserved for the world to come. Yet know we, that the more holy and blameless we are, the nearer we come to that heavenly estate: the more spots and blemishes of sin we have, the more unlike we are unto it, and the less hope we have of enjoying that heavenly happiness.

All the forenamed several points of the glorious estate of the Church in heaven should ravish our spirits, and even break our hearts with an holy admiration of Christ's good-nesse, and fill our mouths with praises for the same, and make us sigh, and long after the same, and with all good conscience and diligence use all the means we can to attain thereunto: no labor will be lost herein. Surely, this is either not known, or not believed, or not remembered, or not duly and seriously considered by such as make light account thereof. Let that which hath been but briefly touched be further meditated upon, and let us pray that the eyes of our understanding may be enlightened, that we may know what is the riches of the glorious inheritance of the Saints. Were it not for this hope, the Saints were of all the most miserable; whereas now they are the most happy.

§. 53. Of the application of the things which Christ hath done for the Church, unto husbands.

THE first clause of this verse serveth both for an application of the former argument, and also for a transition to another argument.

The particle of relation (So) showeth that that which hath before been delivered of Christ's love to his Church, ought to be referred and applied to husbands. For as Christ loved his Church, So ought husbands to love their wives.

§. 54. Of the application of the love which a man beareth to himself, unto an husband.

THe forenamed particle (So) hath also relation to another pattern, namely, of a man's self to his body: and so it is a transition from one argument to another.

There is some more Emphasis here used in setting down an husbands duty, then was before, verse. 25.

There it was laid down by way of exhortation, Husbands love your wives.

Here it is laid down with a straiter charge: Husbands ought to love their wives. So as this duty is not a matter arbitrary, left to the husbands will to do it, or leave it undone: there is a necessity laid upon him: he must love his wife. Woe therefore unto him if he do it not.

In setting down this argument taken from a man's self, the Apostle resembleth a man's wife unto his body: wherein he hath relation to verse. 23. where he said, the husband is the head of the wife. Whereby he showeth, that as an husbands place is a motive to his wife, for her to perform her duty: so to himself, for him to perform his duty.

He is her head, therefore she must be subject to him.

She is his body, therefore he must love her.

This example of a man's self is both a reason, the more to move husbands to love their wives, and also a rule to teach them how to love them.

The reason is implied under that near union that is betwixt a man and his wife: she is as near to him as his own body: therefore she ought to be as deer to him. The body never dissenteth from it self, nor the soul against it self. So neither should man and wife.

The rule is noted under the manner of a man's loving his own body: as entirely as he loveth his body, so entirely he ought to love his wife.

Of the manner of a man's loving himself, see Treat. 4. §. 74. 76.

The more to enforce this comparison, the Apostle addeth, He that loveth his wife, loveth himself.

By this clause two things are implied.

1. That a wife is not only as a man's body, namely, his outward flesh, but as his person, his body and soul. She is as his body, because she was taken out of his body: and because she is set under him, as his body under his head. She is as himself, by reason of the bond of marriage, which maketh one of two. In which respect a wife is commonly called a man's second self.

2. That an husband in loving his wife loveth himself: so as the benefit of loving his wife will redound to himself, as well as to his wife.

§. 55. Of the amplification of a man's love of himself.

THe former pattern of a man's self is here further amplified. For first the Apostle proveth, that a man loveth himself: and then he showeth how he loveth himself.

Two arguments are used to prove the point.

One is taken from the contrary: No man ever yet hated his own flesh. Therefore he loveth it.

The other is taken from the effects of love: To nourish and cherish ones flesh is a fruit of love: But every man nourisheth and cherisheth his flesh. Therefore he loveth it.

This latter argument showeth the manner of a man's loving himself: and therein a man's love of himself is a rule to teach him how to love his wife.

This indefinite particle (no man) is to be restrained to such as have the understanding and affection of a man in them: as if he had said, no man in his right wits: for furious, frantic, mad, desperate persons will cut their arms, legs, and other parts, mangle their flesh, hang, drown, smother, choke, and stab themselves. Even so they are as men out of their wits, who hate, or any way hurt their wives: yea, it is the part of a mad man to doubt of loving, and doing good to himself.

These two words (to nourish and cherish) comprize under them a careful providing of all things needful for a man's body.

To nourish, is properly to feed.

To cherish, is to keep warm.

The former is done by food: the latter by apparel. Under food, and apparel the Apostle compriseth all things needful for this life, where he saith, Having food andraiment, let us therewith be content.

This applied to an husband, showeth that he ought to have a provident care for the good of his wife in all things needful for her.

That he may yet further press this point, he returneth again to the example of Christ (even as the Lord the Church) The Apostle thought that this nail of love had need be fast beaten into the heads and hearts of husbands, and therefore addeth blow to blow to knock it up deep, even to the head: before he confirmed Christ's example with the example of our selves: here he confirmeth the example of our selves with the example of Christ again. This he doth for two especial reasons.

1. The more forcibly to urge the point: for two examples add weight one to another: especially this latter which is so far more excellent as we heard out of verse. 25, 26, 27.

2. To give husbands a better direction for their providence towards their wives, whom they must nourish and cherish, not only as their bodies, but as Christ nourisheth and cherisheth his Church, not only with things temporal, but also with things spiritual and eternal.

§. 56. Of man's natural affection to himself.

HAuing briefly shown the general scope of the 28 and 29 verses, I will proceed to a more distinct handling of them.

They setforth The natural affection of a man to himself.

Two points are here to be noted.

1. The general proposition, that a man is well affected to himself.

2. The particular amplification, and manifestation of that affection.

This is manifested two ways.

Both these are justified by the like affection of Christ to the Church which is his body (Even as the Lord the Church) In that the Apostle propoundeth the natural affection of a man's self to his body as a motive and pattern to Christians, to love their wives, and also justifieth the same by a like affection of Christ to his Church, I observe that

Natural affection is a thing lawful and commendable: it is an affection which may stand with a good conscience: which God's word is so far from taking away, as it doth establish it. For such as are without natural affection are directly condemned: and we are commanded to be so kindly affectioned one to another as we are to our selves. Yea the law in the strict rigor thereof layeth down that natural affection which is in a man to himself as a rule for the love of his neighbor ( thou shalt love thy neighbor as thyself.) Hence is it that the Prophets, Apostles, and Christ himself do oft call upon us to have an eye to that affection which we bear to our selves. Of this pattern Christ saith, This is the Law, and the Prophets, this is the brief sum of them, this is it which they do much urge and press.

1. Natural affection was at first created of God, by him planted in man, so that as soul, body, the powers, and parts of them, are in their substance good things, this affection also in it self is good.

2. There are the same reasons to love our selves, as our brethren. For we our selves are made after God's image, redeemed by Christ's blood, members of the same mystical body, keepers of our selves, to give an account of the good or hurt we do to our selves, with the like. In the Law, under this word neighbor, our selves are comprised: and every commandment of the second table is to be applied to our selves.

§. 57. Of natural self-love.

§. 58. Of spiritual self-love.

Spiritual self-love is that which is supernaturally wrought in man by God's Spirit: whereby he is both enlightened to discern what is most excellent, and best for him, and also moved to choose the same: so as this serveth to rectify the former. Hence it cometh to pass that their chiefest care is for their souls, and for the eternal salvation thereof: for the furthering whereof they can be content as need requireth, to beat down their body, to deny them sometimes their ordinary refreshing by food, rest, and other like means, yea and to suffer them to be imprisoned, racked, and otherways tortured, and life it self to be taken from them. This men do, and suffer, not for want of natural affection, but by reason of spiritual affection which persuades them that it is good for them it should be so, A man is not therefore to be said not to love the health and safety of his body because he loveth something more. For a covetous man though he love his money, yet he can be content to part with it for bread to nourish his body: so a spiritual man though he love his life, yet he can be content to lose it for his souls salvation. For he loveth himself sufficiently, who doth his best to enjoy the chiefest and truest good. This spiritual affection extendeth it self as far as, natural affection, namely to wives, husbands, children, parents, brethren, cosins, friends, &c. Much is this urged and pressed in the Scriptures, as Isa. 55. 1, 2, 3. Mat. 6. 19, 20, 33. John. 6. 27. 1 Tim. 6. 11, 19.

§. 59. Of evil self-love.

1. In the Object, when it is cast upon our corruptions, our lusts, our evil humors: when we affect and love them, and for them pursue whatsoever may satisfy them: as the ambitious, lustful, riotous, gluttonous, and other like persons. This is expressly forbidden, Make not provision for the flesh to fulfill the lusts thereof.

2. In the Measure, when our love is wholly and only cast upon our selves, so seeking our own good, as we regard no man's good but our own: nor care what damage another receiveth, so we may get advantage thereby. This is also forbidden: for it is contrary to the property of true love, which seeketh not her own, namely to the prejudice of another. This hath the title of Self-love appropriated to it. It sprang from the corruption of nature, and is daily increased by the instigation of Satan for the destruction of mankind. It manifesteth it self by the many tricks of deceit which most men use in their dealings with others: by making advantage of others necessities as in the case of usury, of raising corn, and other commodities in time of scarcity, with the like: by men's backwardness to help such as stand in need of their succor: by want of compassion in other men's miseries: and by many other like unkindnesses: all which verify the proverb, Every man for himself.

But by distinguishing the forenamed points we may see that notwithstanding evil self-love be a most detestable vice, yet it is both lawful and commendable to love ones self aright.

§. 60. Of the error of Stoics in condemning all passion.

The doatage of Stoics who would have all natural affection rooted out of man, is contrary to this pattern, and unworthy to find any entertainment among Christians: for what do they aim at, but to root that out of man, which God hath planted in him, and to take away the means which God hath used for the better preservation of man? That wise man whom they frame to themselves is worse then a brute beast: he is a very stock and block. Not only the best and wisestmen that ever were in the world, but also Christ himself had those passions and affections in him, which they account unbeseeming a wise man. Their doatage hath long since been hissed out of the schools of Philosophers, should it then find place in Christ's Church?

§. 61. Of well using natural affection.

Let us labor to cherish this natural affection in us, and to turn it to the best things, even to such as are not only apparently, but indeed good: and among good things to such as are most excellent, and the most necessary: such as concern our souls, and eternal life. For this end we must pray to have our understandings enlightened (that we may discern things that differ, and approve that which is excellent) and to have our wills and affections sanctified, that we embrace, pursue, and delight in that which we know to be the best. Thus shall our natural affection be turned into a spiritual affection.

Here we see how we may make nature a schoolmaster unto us: for as Christ sendeth us to the fowls of the air, and lilies of the field to learn of them, so the Apostle here sendeth us to our own natural instinct. We cannot complain that we have no schoolmaster near us (as many in the country whose children for want of one are rudely brought up) our selves are schoolemasters to our selves. Wherefore as the Apostle hereby teacheth husbands to love their wives, so let us all more generally learn to love one another: for we are all mutual members of one and the same body: and our brother or neighbor is Our flesh.

§. 62. Of Mans forbearing to wrong himself.

THe first particle (for) showeth that in this verse an evidence and manifestation of a man's love of himself is given. The first part thereof, which is set down negatively, showeth that

It is against the common instinct of nature for a man to hate himself. It is noted as an evidence that devils were in the Gadarene, in that he cut himself with stones: had not the devils forced him, he would never have done it.

Hatred is contrary to love: it being therefore before proved that every man by nature loveth himself, by necessary consequence it followeth, that no man hateth his flesh: for two contrary effects proceed not from the same cause: no fountain can yield both salt water and fresh.

§. 63. Of unnatural practices against ones self.

The forenamed doctrine discovereth many practices used by sundry men to be against nature, and in that respect most horrible and detestable.

1. The practice of the idolatrous Baalites, who to move their I doll to hear them, cut themselves with knives and lancers, till the blood gushed out upon them. Not much unlike to whom are Popish Eremites, Anchorites, Monks flagellants, Grandimontenses, sundry sorts of Franciscans, and other Friers, whereof some wear shirts of hair-cloth, some shirts of maile next their body, some go bare-foot, some daily whip themselves till blood follow, and some waste their bodies with lying hard, watching, fasting, going on pilgrimage, &c.

2. The practice of Gluttons, Drunkards, unchaste and voluptuous persons, who to satisfy their corrupt humors, impair their health, pull diseases upon them, and shorten their days.

3. The practice of Swaggerers, who by quarrels cause their flesh to be wounded, and their lives taken away. Among these may be reckoned such as bring themselves to great straits, distresses, and dangers for lucre sake: and they who by felony, treason, and the like evil deeds, cast themselves upon the sword of the Magistrate.

4. The practice of them that give the reins to grief, fear, wrath, and other like violent passions, so as thereby they weaken their bodies, and shorten their days.

5. The practice of self-murderers: who herein break the rule of love (as thyself) and end their days in a most horrible sin, depriving themselves of the time, place, and means of repentance: so as, whatsoever fond pretence they make for their sin, little better can be thought of them, then that they thrust their souls headlong into hell, unless the Lord betwixt the act done, and the expiration of their breath, extraordinarily touch their hearts. Religion, nature, sense, and all abhor this fearful fact: so as not only those who have been enlightened by God's word, but also the Heathen, who had no other then the light of nature, have adjudged it to be a most desperate sin.

§. 64. Of haters of others.

2. By that affection which nature moveth men to bear to their flesh, we may see how nature more prevails with men, then conscience and obedience to God's word, yea then the Spirit: for where nature keepeth all men from hating their own flesh, nothing can keep many husbands from hating their wives, and wives their husbands; nor brothers, cosens, & neighbors (yet these are our own flesh) no nor many of those who profess themselves to be of the mystical body of Christ, from hating one another. What shall we say of these? Is nature of greater power, and more mighty in operation then the Spirit? Surely, such either deceive themselves and others, in pretending to be members of the body of Christ: or else the Spirit is very weak in them, and the flesh beareth a great sway. Let haters of their brethren think of this and be ashamed.

§. 65. Of man's care in providing and using things needful for his body.

The second evidence of that love which a man beareth to himself, is noted in two such branches (nourisheth and cherisheth) as comprize all needful things under them, so as the Apostle implieth thereby, that

Nature teacheth all men to provide such things as are needful for them: needful for life, as food: and needful for health, as apparel. Nature is here propounded as a Schoolmaster to Christians: this therefore which nature teacheth is a bounden duty. It is much insisted upon by Solomon, who in this respect saith, It is good and comely for one to eat and drink, and enjoy the good of all his labor.

If he be worse then an Infidel that provideth not for his own, what is he that provideth not for himself? even worse then a beast: for nature hath taught the brute beasts to nourish and cherish themselves. If any think that it more befitteth beasts, or natural men then Saints, let them tell me which of the Saints at any time guided by God's Spirit, hath wholly neglected himself. To omit all others, it is expressly noted of Christ, that as there was occasion, he slept, he eat, he rested, and otherwise refreshed himself.

§. 66. Of them that neglect to cherish their bodies.

Against this good instinct of nature do many offend.

1. Covetous misers, who so doat upon their wealth, and so delight in abundance of goods treasured up, as they afford not themselves things needful to nourish and cherish their bodies. Solomon doth much tax such: of them he saith, that riches are kept for the owners thereof to their hurt. Daily experience giveth evidence to the truth thereof: for, beside that such men make their riches to be snares, and hindrances, to keep them from eternal life; they make this present life to be very irksome, filling their heads full of much carking care, and keeping them from quiet rest. Many in this case are so besotted, as, though they have abundance, yet they will not in health afford themselves a good meals meat, nor seemly apparel: nor in sickness, needful physic, no nor fire, and such like common things. Their case is worse then theirs who want: for others will pity and succor such as want, but who will pity and succor such?

2. Such as are too intentiue upon their businesses, even the affairs of their lawful callings (for in good things there may be excess) herein many Students, Preachers, Lawyers, Tradesmen, Farmers, Laborers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toile too much in their calling. They who by such means disable themselves, do make themselves guilty of the neglect of so much good as they might have done, if they had nourished and cherished their bodies. Some are so eager on their business, that they think all the time misspent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleep, or other like means of refreshing. These thoughts and desires are foolish and sinful in many respects, as

1. In manifesting a secret discontent and grudging against God's providence, who hath thus disposed our estate for the clearer manifestation of man's weakness, & God's care over him.

2. In taking away occasions of calling upon God, and giving praise unto him. For if we stood not in such need of God's providence, should we so oft pray unto him for his blessing: if by the good means which he affordeth unto us we felt not the sweetness and comfort of his providence, should we be so thankful to him?

3. In taking away the means of mutual love: for if by reason of our weakness we stood not in need of succor and help one from another, what trial would there be of our love?

3. Such as sever these two duties of nature (nourishing and cherishing) and make them an hindrance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they have nothing to clothe themselves withal. Others so cherish them, as they cannot nourish them; that is, they so prancke up themselves with brave apparel above their ability, as they have not competent food for themselves. These fall into two contrary extremes: into the excess in one thing: and into the defect in another.

§. 67. Of contentment in that which is sufficient.

As the Apostle by naming these two (nourish, cherish) showeth that both of them are needful, so by naming them only, and no more but them, he showeth that they two are sufficient: whence we learn, that

Having food and raiment, we must be therewith content.

The Apostle in these very words layeth down this doctrine in another place. The prayer of Agur, and the tenor of the fourth Petition prove as much.

Quest. Is a man then strictly bound to care for no more then food to nourish, and apparel to cherish him?

Answ. So this nourishing and cherishing be extended to that estate wherein God hath set us, to the charge which God hath given us, and to the calling which he hath appointed unto us, we ought to care for no more.

Let us therefore take heed of that excess which ariseth from the corruption of nature, and content our selves with that competency which nature requireth.

§. 68. Of Christ's forbearing to hate the Church.

THis confirmation of the pattern of a man's self by a like pattern of the Lord, hath relation to both the parts of the manifestation of a man's love to himself: both to the negative, and so it showeth, that

And to the affirmative, and so it showeth, that

That difference which is made betwixt Esau a type of the world (Esau have I hated) and Jacob a type of the Church (Jacob have I loved) showeth that the Lord is far from hating his Church. The world, not the Church, is the object of God's hatred.

§. 69. Of Christ's nourishing and cherishing his Church.

2. That The Lord nourisheth and cherisheth his Church, is evident by his continual providence over her in all ages. When first he created man, he provided before hand all things needful to nourish and cherish him. When he was moved to destroy the earth and all living things thereon, he had care of his Church, and provided an Ark to keep her out of the waters, and stored up in the Ark all things needful for her. When he purposed to bring a famine on the world, he sent a man before hand to lay up provision for his Church. When his Church was in a barren and dry wilderness, he gave them bread from heaven, water out of the rock, and kept their raiment from waxing old, and their feet from swelling. After this he brought his Church into a land flowing with milk and honey: and so long as it remained faithful he preserved it in that pleasant and plentiful land. Thus he dealt with the Church in her non-age: and thus also hath he dealt with her in her riper age under the Gospel, as experience of all ages may witness. Neither hath he only nourished and cherished her with temporal blessings, but also with all needful spiritual blessings: his word and Sacraments, his Spirit and the graces thereof hath he in all ages given her for that purpose: yea with his own flesh and blood hath he fed her, and with his own righteousness hath he clothed her.

Learn we of whom we receive all needful things, both spiritual and temporal, for soul and body, that accordingly we may give him the praise of all. And let us not be like the ungrateful Israelites who regarded not the means of spiritual nourishment, and ascribed the means of their temporal nourishing and cherishing to their Idols. In this respect the Prophet maketh them worse then the ox, and the asse, two of the most brutish beasts that be. Oh take we heed that the like be not upbraided to us. The Lord hath not sparingly, but most liberally and bountifully nourished and cherished us in this land, and that both with temporal and spiritual blessings, so as he may justly say, what could have been done more in my vineyard, that I have not done in it?

Learn we also to depend on Christ for all things that we want: we need not fear penury: though we have not that plenty which we could wish, yet we shall have sufficiency. Christ will not suffer his Church to famish for want of food, nor starve for want of clothing, whether temporal for body, or spiritual for soul. He that can and will perform it hath said, I will never leave thee nor forsake thee. Lazarus was not forsaken; witness the Angels that carried his soul into Abraham's bosom. If any of Christ's Church do perish for want of outward means, it is because Christ by that means will advance them to that place where they shall stand in need of nothing: so as he doth not forsake them.

§. 70. Of the union betwixt Christ and the Saints.

THe reason of the forenamed love of Christ, and fruits thereof to his Church, is here laid down, as both the causal particle (FOR) and the inference of this verse upon the former do show. This reason is that near union which is betwixt Christ and his Church, set forth by a metaphor of the members of our body. Whereby he implieth, that though there were no other reason to move an husband to love his wife then the near union which is betwixt them (they being one body, one flesh, one self) that were enough, for thereby only is Christ moved to love his Church.

The mystery of our spiritual union with Christ is here laid down, and that as fully, and distinctly (though very succinctly) as in any place of Scripture. I will endeavor to open it as plainly as I can.

We are] The Apostle here changeth both person and number: for before he spake of the Church as of another in the third person, and of one in the singular number: but here he speaketh of the same in the first person including himself, and in the plural number, including all others like himself (elect of God, and Saints by calling) whereby he giveth us to understand what he meaneth by the Church, namely the company of Saints, to which, though he were a Preacher of the Gospel, an extraordinary Preacher, an Apostle, he associateth and joineth himself: noting thereby that he was made partaker of the same grace, and saved by the same means that others were. Well might he in this privilege not think much to rank himself, because it is the highest degree of honor that can be to be a member of the body of Christ: much more then to be a Preacher, a Prophet, an Apostle, or of any other eminent calling.

The metaphor here used (members of his body) setteth forth the near union which is betwixt Christ and the Saints. Many other metaphors are used in Scripture for the same purpose, as foundation and edifice, vine and branches, husband and wife, with the like, which are all of them very fit, but none more proper and pertinent to the point then this of a body, the Head and members thereof. What nearer union can there be then betwixt the head and members of the same body?

If the Apostle had here staid, we might have thought that he had here meant no other thing then he meant before, where he styled Christ an head, and the Church a body: but in that he addeth (Of his flesh and of his bones) he declareth yet a further mystery.

In the general there is a difference betwixt this phrase ( OF his body) and these (OF his flesh; and OF his bones) the former is a note of the genetiue case, the two latter are a praeposition: for distinction sake the two latter might have been translated, out of his flesh, out of his bones, or from his flesh, from his bones (for so a like phrase is translated before, From whom) but seeing these particles out of, or from are ambiguous, the former translation may stand as the best, so as a difference be made in the sense though there be none in the words.

The former (members of his body) declareth the union it self.

The latter (of his flesh and of his bones) declareth the means of making that union. This latter hath relation to that which Adam said of Eve, This is now bone of my bones, and flesh of my flesh, (Gen. 2. 23.) which is manifest by the next verse which the Apostle taketh out of the same place. It implieth then, that as Eve was made a woman out of Adams flesh and bones, so the Church is made a Church out of Christ's flesh and bones.

§. 71. Of the privileges appertaining to the Saints even in this life by reason of their union with Christ.

The privileges of the Saints which arise from their union with Christ respect this life, the time of death, and the life to come.

In this life these,

1. A most glorious condition, which is to be a part of Christ, a member of his body. All the glory of Adam in Paradise, or of the Angels in heaven is not comparable to this. In this respect the Saints are said to be crowned with glory and honor, and to have all things put under their feet. Compare Psal. 8. 4, 5. &c. with Heb. 2. 6, 7. &c. and ye shall find the Apostle apply that to Christ, which the Prophet spake indefinitely of man. Now those two places cannot be better reconciled, then by this union of Christ and Saints: for seeing both make one body, which is Christ, that which is spoken of the body may be applied to the head, and that which is spoken of the head may be applied to the body: for the same honor appertaineth to both. In which respect the Church is more honorable then Heaven, Angels, and every other creature.

2. The attendance of good Angels, who are sent forth to minister for them who shall be heirs of salvation, because those heirs are of the body of Christ, who is their Lord. These are those horses, and chariots of fire which were round about Elisha: which are also round about every of God's Saints in all their distresses, though we see them no more then the servant of the man of God saw them, till the Lord opened his eyes. That charge which is given to the Angels over the Son of God to keep him in all his ways, and to bear him in their hands lest he dash his foot against a stone, hath relation to this body which is Christ.

3. An honor to make Christ himself perfect: for as the several members make a natural body perfect, so the several Saints, this body which is Christ. In this respect the Church is said to be the fullness of him that filleth all in all. Christ filleth all things, and yet the Church maketh him full: which is to be understood of that voluntary condition whereunto Christ subjected himself, to be the head of a body: so as without the parts of the body he is imperfect, as a natural body is maimed and imperfect if it want but the least member thereof. How can we now think but that he will preserve and keep safe all his Saints? Will he restore to us all the parts of our natural body at the general resurrection, and will he lose any of the parts of his own mystical body?

4. A kind of possession of heaven while we are on earth: for that which the head hath a possession of, the body and several members have also a possession of. In this respect it is said, he hath raised us up together, and made us sit together in heavenly places. And, he that believeth on him hath everlasting life: is passed from death unto life. And, he that hath the Son, hath life. This is somewhat more then hope: and serveth exceedingly to strengthen our hope, and give us assurance of that heavenly inheritance.

They know not the power of God, nor the virtue of this union, who deny that the Saints have assurance of salvation. For (to follow this metaphor a little) suppose a man were cast into a river, and his head able to lift and keep it self above water, would we not say, that man is safe enough, he is above water. This is the case of this mystical body: it being cast into the sea of this world, Christ the head thereof hath lift, and keeps himself aloft even in heaven. Is there now any fear, any possibility of the drowning of this body, or of any member thereof? If any should be drowned, then either Christ must be drowned, or else that member pulled from Christ; both which are impossible. Thus then by virtue of this union we see how on Christ's safety, ours dependeth: if he be safe, so are we: if we perish, so must he.

In this respect ye may be secure O flesh and blood: ye have got heaven in Christ: they who deny heaven to you, may also deny Christ to be in heaven.

Learn here how to conceive of the resurrection, ascension and safety of Christ, even as of the resurrection, ascension and safety of an head, in and with whom his body and all his members are raised, exalted, and preserved.

5. A most happy kind of regiment under which the Saints are: even such an one as the members of an head are under. An head ruleth the body not as a cruel lord and tyrant, rigorously, in humanely, basely, and slavishly, but meekly, gently, with great compassion, and fellow-feeling. Even so doth Christ, his Church, binding up that which is broken, healing that which is maimed, directing that which wandreth, and quickening that which is dull; which privilege is so much the greater because it is proper to the Church. Though he have a golden scepter of grace and favor to hold out to his Church (as Ahash-verosh held out his to Esther) yet he hath also a rod of iron to break the men of this world, and to dash them in pieces like a potters vessel. Though he be gone to prepare a place for his Saints, that where he is they may be also, yet will he make his enemies his footstool.

6. An assurance of sufficient supply of all needful things which the Saints want, and of safe protection from all things hurtful. For by reason of this union, Christ our head hath a sense of our want and of our smart. On this ground he said to them which fed and visited his members, Ye fed me, ye visited me: and again, to Saul that persecuted his members, Saul, Saul, why persecutest thou me?

Object. How is it then, that the Saints want many things, and oft suffer much smart, and hurt?

Answ. Christ in his wisdom seeth it behooveful that they should want, and feel smart (and that we are to be persuaded of) or else he would not suffer them to want or feel that which they do. Wherefore in all need, in every distress and danger, let us lift up our head to this our head.

7. A right to all that Adam lost. For Christ is the heir of all, (the earth is the Lord's, and the fullness thereof) yea as mediator and head of the Church is he heir of all: his body therefore hath a right to all. On this ground the Apostle saith, All things are yours. So as the Saints & only the Saints can with good conscience use the things of this world. They who are not of this body (what right and title soever they have before men) are but usurpers of the things they enjoy and use. They are like to bankrupts, who being not worth one penny, deceitfully borrow of others, and therewith keep a great table, decke and furnish their houses very sumptuously, put themselves, wives and children, into brave apparel, are frolic and riotous: what is like to be the end of such?

8. A right to more then Adam ever had: namely, to Christ himself, and to all that appertaineth unto him: as to the purity of his nature, to the perfection of his obedience, the merit of his blood, the power of his death, the virtue of his resurrection, the efficacy of his ascension, all is ours: even as the understanding, wit, judgment, sight, hearing, and all that is in the head, is the bodies: if the Church it self were of it self as pure in nature, as perfect in righteousness, as powerful over death, and devil, and grave, and hell, as able to rise from death, and to ascend into heaven, as Christ, it could receive no greater benefit thereby, then it doth by them in the person of Christ: so truly and properly is Christ himself, and all things appertaining to him, the Churches. What can more be said? what can more be desired? O blessed union! blessed are they that have a part therein!

§. 72. Of the privilege of our union with Christ in the time of death.

The privilege which the Saints receive by their union with Christ in the time of death (even all that time that passeth from the departure of the Saints out of this world unto the general Resurrection) is admirable: for when body and soul are severed one from another, neither soul nor body are separated from Christ, but both remain united to him: even as, when Christ's body and soul were by death severed one from another, neither his soul, nor his body were separated from the Deity, but both remained united thereunto. This inviolable bond that holdeth the Saints, (yea, even their very bodies as well as their souls) united to Christ in death, is the benefit of a spiritual union. If our union with Christ were corporeal, it could not be so.

§. 73. Of the privilege of our union with Christ after death.

The privilege which the Saints by virtue of their union with Christ receive after death, far surpasseth all before. It may be drawn to two heads.

• 1. Their Resurrection.
• 2. Their glory in heaven.

That which was before said of the difference betwixt the preservation of the bodies of the Saints and wicked in death, may be applied to the difference of their Resurrection.

Resurrection simply in it self is not the privilege of the Saints, but Resurrection of life: to the wicked appertaineth the Resurrection of condemnation. The benefit of Resurrection ariseth from the glory which followeth thereupon in heaven. That glory hath the Apostle excellently set forth before verse. 27.

§. 74. Of the duties which are required of the Saints by virtue of their union with Christ.

The mystery of our union with Christ, as it is a matter of great comfort, and encouragement (which ariseth from the forenamed privileges) so also is it a matter of direction and instigation unto us for the performing of sundry duties, whereof they who desire assurance of the forenamed privileges, and comfort by them, must be careful and conscionable. Some of the most principal of those duties are these.

1. Confidence in Christ. Christ being our head, so mighty, so wise, so tender, every way so sufficient an head as he is, we should highly dishonor him, if we should not wholly and only repose our selves upon him for every good thing, and against every evil.

2. Subjection answerable to his manner of governing us. The world is subject to Christ perforce, as he is an absolute and Almighty Lord: but he governing us as an head, we must be subject unto him as members, willingly, and readily. What member will rise up, and rebel against the head? yea, what member is not as ready to obey, as the head to command?

3. A cleansing of our selves from all filthiness of flesh and spirit. Shall we defile the members of Christ? The sins of the Saints are in this respect the more heinous because that body, even Christ, whereof they are members, is defiled thereby. Wherefore in regard of Christ the head, of other Saints their fellow members, and of themselves, must all that profess themselves to be of this body be watchful over themselves, and cleanse themselves from all filthiness. Otherwise they give just occasion to think that they are no members of this body. If a Lions foot, or Bears paw were held out, and said to be the member of a man, would any believe it? Can we then think that worldlings, drunkards, profane, riotous, unclean persons, and such like limbs of the Devil, are members of Christ?

4. A conformity unto the image of Christ in true holiness and righteousness. It is not therefore sufficient for the members of Christ to abstain from polluting themselves, for they are created in Christ Jesus unto good works. He that abideth in me (saith Christ) and I in him, the same bringeth forth much fruit.

5. Heavenly affections. If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, and not on things on the earth. Where our head is, there also ought our heart to be. Earthly affections come not from that head which is in heaven: nor from that Spirit which proceedeth from him. They who are after the spirit mind the things of the spirit.

6. Courage against death: seeing that in death we are Christ's, what cause have we to fear death? Be not afraid of them that kill the body, and after that, have no more that they can do. The ancient worthies would not accept deliverance, that they might obtain a better resurrection.

Hitherto of the union it self. The means of effecting it, remain to be handled.

§ 75. Of their regeneration who are members of Christ.

This clause declareth the means whereby we come to be members of Christ, namely by receiving a new being from Christ, which is to be, not of the flesh, and of the bones of Adam, but of the flesh and of the bones of Christ, which being spiritually taken, as hath been expounded before, showeth that

They who are true members of Christ body, are truly regenerate. If any be in Christ he is a new creature: these words are so laid down by the Apostle, as they serve both for a demonstration, and an exhortation (he is, or let him be a new creature) neither is expressed, but either, or both may be understood. As many of you as have been baptized into Christ (that is, made members of this body) have put on Christ, (that is, have been borne again) the first branch noteth out our incorporation into Christ, the latter our regeneration.

This second man, and last Adam Christ Jesus is a quickening spirit: he diffuseth life and grace into all his members: if his spirit be in us, it will quicken our mortal bodies. If the head of our natural bodies convey sense into all our members: if the root of a tree diffuse sap into all the branches: shall not Christ much more give life to all his members?

This then is a matter of trial, whereby we may prove whether indeed we are of this body or no, and so have a true right to the forenamed privileges. Many boast of this honor that they are members of Christ's body, and yet are not of his flesh and of his bones: they have no other being, then what they received from their parents. These vain professors are like wooden legs, or arms on a man, which may be covered over with hose and sleeves for a time, but shall not be raised at the resurrection with the other parts of the man's body: so neither shall those professors be raised to glory with Christ, though they may be covered over with the hose and sleeves of profession, and thereby seem to be members.

§. 76. Of the author of our regeneration Christ.

This relative particle (HIS) twice repeated (of HIS flesh, and of HIS bones) showeth that

Regeneration is of Christ. The Son quickeneth whom he will.

§. 77. Of the matter of our regeneration, Christ.

The preposition (OF) twice set down (OF his flesh, and OF his bones) being a proper note of the material cause, showeth that

Christ is not only the author, but the matter also of our new birth. The new spiritual being which the Saints have, cometh out of him. From him all the body having nourishment increaseth with the increase of God. In this respect we are said to be blessed with all spiritual blessings in Christ. The metaphor of a vine, which Christ taketh unto himself, proveth also as much: so do these phrases, My flesh is meat indeed, my blood is drink indeed.

This Christ cometh to be by his incarnation. God in himself is as a bottomless and a closed fountain: from him immediately we can receive nothing. But Christ made flesh is a fountain opened: In him all fullness dwelleth. And of him have all we received, even grace for grace.

Behold here the benefit of Christ's incarnation: by his taking part of our mortal flesh, are we made partakers of his spiritual flesh, namely, of that spiritual life and grace which cometh from him, who was made flesh, to convey the same into us. To strengthen our faith the more firmly herein, the Lord hath instituted the holy Communion of his body and blood. With what conscience, reverence, and confidence, ought this blessed Sacrament to be celebrated?

By this Doctrine we may further learn how to seek every thing at God's hands which we desire to obtain, and how to offer that sacrifice of praise unto God, which we would have to be accepted; namely in and through Jesus Christ, by whom only we have all that communion which we have with God. Well therefore doth the Church conclude all her forms of Prayers and Praises with this, or such a like clause, through Jesus Christ our Lord.

§. 78. Of the excellency of Regeneration.

The particular matter of our regeneration (the flesh and bones of Christ) here expressed, showeth that

Regeneration is a most excellent work. The excellency hereof will the better appear, if we compare it with the great and glorious work of our creation, and show how far it surpasseth it: wherein I will hold close to this metaphor, and touch no other differences then it doth point out unto us.

1. In our creation Christ was only a worker: but he is the very matter of our Regeneration, we are of his flesh.

2. The relation that then was betwixt Christ and man,

The bond is now much nearer.

3. The being which then we had, was from Adam: But the being which now we have is from Christ, of HIS flesh.

4. That being was but natural. This is spiritual: for that which is borne of the Spirit, is Spirit.

5. Then our being was different from Christ's: but now it is the very same with Christ's, Of his flesh.

6. Then might man clean fall from that estate wherein he was created (as he did) and yet Christ remain as he was. Now it cannot be so. For if any of the Saints now fall away, either Christ must fall with them, or they must be pulled from Christ, and so Christ remain a maimed body.

Behold the riches of God's mercy. One might think it sufficient, and more then man could ever have been thankful enough for, that God at first created man after his own image in a most happy estate. From which when we wittingly and willfully fell, God might justly have left us, as he did the evil Angels. But he hath not only restored us again to that former estate, but advanced us to a far more excellent and glorious estate: wherein his goodness appeareth to be as his greatness, infinite, incomprehensible. Who can sufficiently set it forth? For as the heaven is high above the earth, so great is his mercy toward them that fear him.

§. 79. Of the ancient Law of marriage.

THe same points which were before laid down, concerning the near union of man and wife, and of Christ and the Church, are here further confirmed by the ancient law of marriage: which the Apostle doth the rather mention, because it followeth upon that text, whereunto he alluded in the former verse. For when Moses had alleged these words of Adam concerning Eve, This is bone of my bones, and flesh of my flesh, he addeth this law, Therefore shall a man leave his father, &c. In this place these words have both a literal and a mystical sense. A literal of man and wife. A mystical of Christ and the Church. The main thing which the Apostle aimeth at, is to show how nearly man and wife are linked together: that thereby they may the rathet be moved to perform those mutual and several duties which they owe each to other. But because he propounded to husbands and wives the examples of Christ and the Church, as patterns and motives to them, to do their duty, he applieth that which was first spoken of man and wife, unto Christ and his Church, to show that there being so fit a resemblance betwixt these two couples, the pattern propounded is the more pertinent to the purpose, and the reason enforced from thence the more forcible.

Because the opening of the literal sense will give great light to the mystery, I will first handle this text according to the meaning of the letter.

The first clause (for this cause) implieth a necessary connection with that which went before. The near union of man and wife, as well as of Christ and his Church, was before noted. A wife was said to be as the body of a man, yea as himself. Adam called her his flesh and bones. Hereupon both Moses and Paul infer, Therefore, or, For this cause shall a man leave father. Because man and wife are so near by God's institution, they must also be most dear each to other in their mutual affection.

The Man (meaning an husband) is here in particular mentioned, because at the first making of this Law the woman was brought to him to see how he would like her: and having cast his affection on her, he was to be bound hereby to continue that good liking towards her: as also because of the preheminencie which man hath above his wife. Yet is not the man only tied hereby, but the wife also: the nature and rule of relation requireth as much: if a man must inseparably cleave to his wife, the wife must answerably cleave to her husband.

These words (shall leave father and mother) are neither generally to be taken of all duties, as if no duty were to be performed to parents by children after they are married: nor simply, as if indeed parents were utterly to be forsaken: but they are meant,

1. Of that daily service which children under their parents government perform unto them, seeking to please them in all things. When children are married, then their daily attendance must be upon their wives, or husbands, taking care how to please them.

2. Of erecting a new family: for which end their parents house must be left, and the husband and wife must dwell each with other.

3. Of the difference to be put betwixt parents, and wife or husband. So as if by any inevitable occasion it should so fall out, that a man must leave his parent, or his wife (as in case parent and wife were both giving up the Ghost, and in places so far remote, as the husband could not possibly be with both, yet both instantly desired his company) by this Law he must leave his parent, and cleave to his wife.

Hereby then the bond of marriage is declared to be the most inviolable bond that can be. For all men know, that the bond betwixt parent and child is a firm and inviolable bond: but the bond betwixt husband and wife is more firm and inviolable.

To set forth the firmness of the marriage bond he addeth this Emphacicall phrase, shall be joined, (or as the word properly, cording to the natural notation thereof signifieth, shall be glued) to his wife. Things well glued together are as fast, firm, and close as if they were one entire piece. Yea we observe by experience that a table will oft times cleave in the whole wood, before it will part asunder where it is glued: so as an husband ought to be as firm to his wife as to himself: and she to him.

Fitly doth this agree with that which followeth (they two shall be one flesh) Our English cannot well express the Greek in good sense word for word (which is thus, they two shall beinto, or in one flesh) the meaning is, They which were two before marriage, by the bond of marriage are brought into one flesh, to be even as one flesh: as nearly united, as the parts of the same body, and the same flesh. This unity is not in regard of carnal copulation (for if they be married they are one flesh, though they never know one another) nor in regard of procreation, because one child cometh from them both (for though they never have child, yet are they one flesh) but in regard of God's institution, who hath set it down for a law, and as another nature, that man and wife should be so near one to another. Their consent in marriage (by virtue of God's institution) maketh them to be one flesh.

Well doth our English note the emphasis of the original in this particle THEY (they two) which showeth that the bond of marriage knitteth only two together: one man, and one woman, and no more.

This Law setteth forth the Union betwixt man and wife.

Therein three things are noted concerning the state of marriage.

1. The praeeminencie of it (a man shall leave father and mother.)

2. The firmness of it (and be joined to his wife.)

3. The nearness of it (they two shall be one flesh.)

§. 80. Of preferring husband or wife before parents.

The first point showeth, that

A wife, or an husband must be preferred before parents. The examples of Leah and Rachel, yea and of Micol, are commendable in this respect.

1. The bond of marriage is more ancient, more firm, more near. There was husband and wife before there was parent and child: and there is a time when parents & children may depart one from another, and that while both live: but no time, wherein man and wife may part asunder till death part them. And children though they come from the flesh of their parents, yet are made two (so as of one are two) but husbands and wives though they were two before, yet are made one (so as of two is one.)

What wrong then do such parents unto their children, as keep them, even after they are married, so strait under subjection, as they cannot freely perform such duty as they ought to their husband, or their wife? This is more then a parents authority reacheth unto. Yet many think that their children owe as much service to them after they are married as before: which is directly against this law.

Greater is the wrong, and more sinful is the practice of such as keep their children from their husbands, or from their wives. The match (say they) falleth out much worse then we looked for. But this should have been looked to more carefully before hand. After marriage it is too late to seek such a redress.

On the other side, there be many children who so respect their parents, as they neglect their husband or their wife. Some husbands will bestow what they can on their parents, and keep their wives very bare, suffering them to want necessaries; not caring how they vex and grieve them so they please their parents. Some wives also will privily purloine from their husbands to bestow on their parents.

Others can never tarry out of their parents houses, but as oft as they can, go thither. The ancient Romans, to show how unmeet this was, had a custom to cover the brides face with a yellow veil, and so soon as she was out of her fathers house to turn her about and about, and so to carry her to the house of her husband, that she might not know the way to her fathers house again. All those pretenses of love to parents are more preposterous then pious: and natural affection beareth more sway in such, then true religion. Their pretence of piety to parents is no rust excuse for that injury they do to husband and wife.

§. 81. Of the firmness of the matrimonial bond.

The second point concerning the firmness of the marriage knot in these words (shall be joined to his wife) affor death two doctrines.

1. Man and wife must associate themselves together by continual cohabitation: for this end they leave their parents family, and erect a new family.

2. Man and wife are joined together by an inviolable bond. It must never be cut asunder till death cut it. Body and soul must be severed one from another before husband and wife.

Be careful therefore to preserve this indissoluble knot: and so live together, as with comfort you may live together, because you may not part.

§. 82. Of two only to be joined together in marriage.

The third point concerning the nearness of man and wife, in these words (they two shall be one flesh) affordeth two other doctrines.

1. Marriage can be but betwixt two, one man, and one woman: for it is impossible that more then two should so nearly, and firmly be joined together, as man and wife are. Every word almost in this law proveth this doctrine. For it saith a man, not men: to a wife, not to wives: to his wife, not to another's wife: two, not more then two: they two, not any two: one flesh, not many fleshes.

§. 83. Of Polygamy and Bigamy.

Can Polygamy (the having of many wives) or Bigamy (the having of two wives at once) have any good warrant against such an express law? Are not both of them against the first institution of marriage, so as we may say, from the beginning it was not so? Yea also and against other particular laws? Lamech one of Cain's cursed stock was the first that we read of to have presumed against that ancient law.

§. 84. Of the near conjunction of man and wife together.

2. The nearest of all other are husband and wife one to another. Every clause in the forenamed law proveth as much.

1. Parents must be left for wife: who nearer then parent and child? if man and wife be nearer then the nearest, then they are the nearest of all.

2. A man is glued to his wife. This metaphor setteth forth the nearness of a thing as well as the firmness of it: for things glued together are as one entire thing.

3. Man and wife are one flesh: many of one are made two, but no two so nearly and truly made one as man and wife.

As God hath limited a propinquity, and unity of things, so are they to be accounted: but God hath thus nearly knit man and wife together, and made them one flesh. Those whom GOD hath joined together, saith Christ of man and wife: in which respect matrimonial conjunction is called the covenant of God: so as this covenant cannot be released by any, no not by the mutual consent of man and wife (Those whom GOD hath joined together, let no man put asunder) yet may many other covenants made betwixt party and party, be released and disanulled by mutual consent of both parties.

1. This showeth that the transgressions of man and wife one against another are of all the most heinous, more then of friend, fellow, brother, child, parent or any other. Who would not cry fie upon that child that hates his parent, or fie upon that parent that hates his child? The heathen & sauages would not think them worthy of human society. What then may be thought of the man that hateth his wife, or the wife that hateth her husband? Apply this to all other transgressions: and well note how the Lord is a witness thereof.

2. This also showeth how monstrous a thing it is to sow any seeds of discord, and stir debate betwixt man and wife. The devils instruments they are therein, and a diabolical spirit is in them. For Satan most laboreth to unloose those knots which the Lord knitteth most firmly. Children of several venters, and several friends of each party, are much faulty herein. Cursed be they all before the Lord.

3. This near conjunction betwixt man and wife is a great motive to stir them both up, cheerfully to perform all the duties which God requireth of either of them. For thereby they do duty, and show kindness to their own flesh. No man may hide himself from his own flesh at large: that is, no man may neglect any duty of mercy, or justice to his neighbor who is of the same stock that he is: shall then an husband or wife hide themselves from one another who in the nearest respect that possibly can be are one flesh? not because they come from one flesh, but because they come into one flesh.

Hitherto of the literal sense of this verse.

The mystical followeth.

§. 85. Of the matrimonial conjunction of Christ and the Church.

The forenamed ancient marriage law is here applied mystically to Christ and the Church, as is evident by the next verse, where the Apostle having reference to this verse saith, This is a great mystery. There is then a mystery contained in it. But of what, or of whom is that mystery? The Apostle himself maketh answer, in these words: I speak concerning Christ and the Church.

The mystery in general is this,

Christ and the Church are to one another as husband and wife.

The particulars of this mystery are these.

First of the general.

The many espousall, and matrimonial titles, which in Scripture are given to Christ and the Church in mutual relation of one to another, evidently show that they are joined together by the honorable, inseparable and inviolable bond of marriage: He is styled a Bridegroom, she a Bride: he Welbeloued, she Love: he an Husband, she a Wife: he an Head, she the Body: both one flesh.

2. All things requisite to join man and wife together, do fitly concur betwixt Christ and the Church.

1. They are persons fit to be joined. Though Christ be God, yet for this end he became man: and though the Church were impure, yet for this end is she cleansed and sanctified.

2. They have their parents consent: for God is the common father of both. And God hath given Christ to the Church, and the Church to Christ.

3. They have given their mutual consent each to other.

4. He beareth an husband like affection to her, and she is willing to yield a wife-like subjection to him.

5. He hath given her many favors and gifts as pledges of his love: and she in testimony of her faithfulness was under the Law circumcised, and is under the Gospel baptized: and doth bind her self with all the sacred bonds and covenants which God to that purpose hath sanctified.

6. He hath prepared places of habitation for them both together, and she earnestly desireth to be with him.

Behold another evidence of Christ's admirable love to the Church, and of the near union betwixt Christ and her. The former was that she was his body. This, that she is his wife: well might the Church say as Abigail did, Behold, let thine handmaid be a servant to wash the feet of the servants of my Lord: and as the prodigal child, Make me as one of thine hired servants: or as the Baptist, I am not worthy to stoop down to unloose thy shoe-latchets. What a favor then is it to be made his spouse, his wife, his Queen. Great was the favor which Ahash-verosh shown to Esther, when he made her his wife: he was a great Monarch, reigning from India to Ethiopia over 127 provinces: but Esther was a poor orphane and captive: yet was not this favor comparable to Christ's: for there was no such disparity and inequality betwixt Ahash-verosh and Esther, as betwixt Christ and the Church: neither is Esther's advancement to be compared with the Churches: and yet there was some cause in Esther to move Ahash-verosh to do what he did, for she was very beautiful, and lovely, and worthy to be loved: but in the Church when Christ first cast his love on her, there was no such thing. No pattern of love can be given any way comparable to this.

Let the Church therefore, and all that profess themselves to be of the Church, take such notice hereof, as they may endeavor to carry themselves worthy of this honor and advancement: not to wax proud and insolent thereupon, but to despise all vain and worldly toys: to answer love with love, as the Church is set forth in Solomon's song; to be subject to her husband, to reverence and obey him, and to perform all duties appertaining to such a wife: seeking by all good means to maintain the honor of her place. The Church is made a pattern of duty to all wives: if she should fail, greater inconvenience would follow from thence, then from Vashties disobedience.

This is the rather to be regarded because it is not only a matter of instruction but of trial also, showing both what they which are of the Church ought to do, and also what indeed they will do. Wherefore no profane person that lightly esteemeth the Lord Jesus, no Idolater that casteth his love on other husbands, no swearer or blasphemer that dishonoreth the great Name of Jesus, none that any way are rebellious against him, none that hate, scorn, scoff, or hurt any of his members, can have any comfort in this advancement of the Church, because they have no part therein, nor right thereunto.

But great is that comfort which the true Saints may receive therein. For by virtue of this matrimonial bond,

1. Christ is made a yoakefellow with his Church, and her companion. Under all the burdens which are laid upon her, he putteth his shoulder to make it the more easy: yea, the great burdens of God's wrath, the curse of the law, and sin the cause thereof, hath he so taken on him, as he hath clean freed his Church from them, because they would else have crushed her down to hell.

2. Christ is as her champion to answer all challenges sent unto her, as her advocate to plead and answer all the complaints that shall be made against her, as her surety to discharge all her debts: the Church being covert-baron under Christ, he is as her self, all in all for her, and to her.

3. All his honors, goods, privileges are hers: she hath a right to them, and her part in them, she is a coheire with him (Rom. 8. 17.) a Queen because he a King (Psal. 45. 9.) and all glorious, as was noted, verse. 27.

4. He will assuredly perform all the offices of an husband, as to love her, bear with her, provide for her, with the like. Able he is to do all, for he is omnipotent: willing also he must needs be, because willingly he hath taken upon him this place: he hath made himself a pattern to other husbands: will he not then do that himself which herequireth of others?

If ever any wife might receive comfort in a match, the Church may receive comfort in this match.

The benefit of this match will yet more lively appear by a particular consideration of the three forenamed properties of this matrimonial bond, the preheminencie, firmness, and nearness thereof.

§. 86. Of Christ's leaving his Father and mother for his spouse.

I. The preheminencie of the matrimonial bond betwixt Christ and the Church herein appeareth, that

Christ left his Father and his mother for his spouse the Church. As Christ is God, God is his Father; as man, the Virgin Marie was his mother. Now the leaving of his Father must be taken only by way of resemblance, in that he came from the place of his Fathers habitation, to the place where his Spouse was. The Scripture saith, that he was in the bosom of his Father: by him, as one brought up with him, his daily delight, rejoicing always before him: yet descended he into the lowest parts of the earth where his spouse was. He came out from the Father, and came into the world.

But truly and properly did he prefer his Spouse before his mother. For when he was instructing his Spouse, and his mother came to interrupt him, he said to his mother, who is my mother? and to his Spouse, behold my mother.

Of the same mind must the Church, and all that are of the Church be unto Christ: she must forget her own people, and fathers house. Seeing Christ hath gone before us, and given us so good an example, what an high point of ingratitude would it be for us, to prefer father, mother, or any other before Christ our husband? Note what he saith in this case, He that loveth father or mother more then me, is not worthy of me. And again, If any come unto me, and hate not his father and mother, he cannot be mine. To hate here, is to be so far from preferring father & mother before Christ, as rather then not to love Christ, to hate father and mother. Or, so entirely to love Christ above all, as our love of parents in comparison thereof to be an hatted. Thus Levi said unto his father and mother, I have not seen him: for they observed the word, and kept the covenant of Christ.

This then is our duty, that we suffer not any natural affection and dotage on our parents to swallow up that love we owe to Christ, as Pharaohs ill-favored and lean-fleshed kine eat up the seven well-favored and fat kine. How much less should any love of this world, of the profits, promotions, or pleasures of this world, draw away our hearts from Christ; should we not rather say and do as the Apostles did, Behold, we have forsaken all and followed Christ?

§. 87. Of the indissoluble union betwixt Christ and the Church.

II. The firmness of that bond whereby Christ and the Church are said to be glued together, is greater and more inviolable then that whereby man and wife are joined together: Death parteth man and wife: but death cannot make a diremption betwixt Christ and the Church: so as we may well from this metaphor infer, that Christ and the Church are inseparably knit together. I will betroth thee unto me forever, saith Christ unto the Church. The covenant which Christ maketh with his Church, is an everlasting covenant. The mountains shall depart, and the hills be removed, before his kindness shall depart from the Church.

The steadfastness and unchangeableness of his will, is the only cause thereof. Whom he loveth, he loveth unto the end. His gifts and calling are without repentance. He is not like the hard hearted Jews, who upon every sleight occasion would put away their wives. The Lord hateth putting away. Though therefore the Church, through her weakness, do depart from him, and play the harlot, yet return again to me, saith the Lord.

Learn we by this pattern to cleave close unto the Lord, which is a duty most due to Christ who cleaveth so close to us, and therefore oft expressed in the Scripture.

Three virtues there are which are of special use to this purpose, Faith, Hope, Love.

Faith is the hand whereby we lay fast hold on Christ, and as it were knit him to our selves, as he by his Spirit knitteth us to himself. This maketh us rest and repose our selves on him for all needful things: and not to leave him for anything.

Hope is the anchor, which holdeth us fast against all the storms of Satan, so as they can never drive us out of our harbor, which is the Lord Jesus Christ.

Love is the glue and soader which maketh us one with Christ: for it is the property of love to unite those that love one another in one. Jonathan's soul was knit with the soul of David. For why? Jonathan loved him as his own soul. He that loveth is well pleased with him whom he loveth, and seeketh also to please him, that they may mutually delight one in another. Were these three virtues well rooted in us, we would say, who shall separate us from the love of Christ? shall tribulation, or distress, &c.

§. 88. Of the equal privilege of all the Saints.

III. Concerning the phrase, whereby the nearness of man and wife is set forth (they two shall be one flesh) it may be demanded how this can be applied to Christ and the Saints, who are more then two?

Answ. Christ by one Spirit knitteth us all into one body, and so maketh all jointly considered together one Spouse. The multitude of Saints doth no more imply many wives, then the multitude of members which the natural body of a wife hath. This point then teacheth us, that

In the mystical marriage betwixt Christ and the Church, all and every of the Saints have an equal privilege. Some are not Concubines, some wives, nor some more loved, or preferred to another, but all one wife. All are one in Christ Jesus.

Neither the Father that gave them all, nor the Son who took them all, saw anything in one more then in another; their mere grace moved them to do what they did. Well may everyone apply all the forenamed privileges unto themselves: and not one emulate another.

This affordeth instruction to the more eminent in the Church, that like proud dames they insult not over others, as if they were their hand-maids: and consolation to the meaner sort, that they may uphold themselves, and possess their souls with patience, and not envy, or grieve at the outward prosperity and privileges of others. In the greatest privilege they are equal to the greatest.

This of the parties coupled to Christ. For these words (they two) show that all the Saints are but one: Christ is the other of the two. The next words (are one flesh) show how near those Saints are to Christ.

§. 89. Of the near union betwixt Christ and the Church.

The main point here to be noted is, that

Christ and the Church are most nearly linked together. What can be nearer, then that two should come into one flesh?

This is somewhat more then to be of Christ's flesh. That shows we are as it were cut out of Christ: this shows that we are again knit to him. That was a preparation unto this: this is as the consummation and perfection of all. Many metaphors are used to set forth the near union betwixt Christ and his Church, but this surpasseth them all. As here we and Christ are said to be one flesh, so in another place, one spirit. Well therefore might the name and title Christ be given to this Spouse of Christ.

It was noted on a like ground to this, that of all other persons the transgression of a wife against an husband is most heinous. What then are the transgressions of the Church against Christ? As we are much more bound unto Christ for the privileges we receive from him as an Head and Husband, and so our Savior having made with us an everlasting covenant of marriage, then for those we received from him as our Creator, Lord and Master: so are the rebellions now committed against him more monstrous. To Adam that broke the first covenant whereby like a rebellious child and servant he sinned against his Father and Master, mercy and pardon was given: but to such as now break the bond of this everlasting covenant, and make a total and final desertion, utterly renouncing this Husband, or by their adultery cause him to give them a bill of divorce, there remaineth no more sacrifice for sins; but a certain fearful looking for of judgment, and fiery indignation which shall devour the adversaries. This is to be noted, to make us the more circumspect over our ways, resisting sin in the beginning, and looking diligently lest any man fall from the grace of God; and giving no place at all unto the Devil. Satan will most endeavor to dissolve the nearest bonds that God maketh. This then being the nearest of all, we ought to be the most careful in preserving it.

§. 90. Of the mystery of the union of Christ and the Church.

THis verse is a conclusion of that excellent digression which the Apostle hath made concerning the near union of Christ and the Church.

In it two points are to be noted.

1. A pathetical exclamation (This is a great mystery.)

2. A particular application of the forenamed law (but I speak concerning Christ and the Church.

Here first note that

The union betwixt Christ and the Church is a great mystery.

The Apostle could not have said more of it then to call it a mystery, a great mystery.

A mystery is a divine secret.

A Secret it is in two respects.

1. Because it is not known.

2. Because it is unsearchable: the depth of it cannot be fathomed.

It is a Divine secret, for two other respects.

1. Because it could not have been opened but by divine revelation.

2. Because when it is opened it cannot be conceived but by the illumination of the Spirit. That Spirit which openeth and revealeth the mystery, must also open the eyes of our understanding to discern aright of it.

It is further said to be a great mystery.

1. Simply in it self, because the matter thereof is deep, difficult, weighty, and of great moment.

2. Comparatiuely in relation to other mysteries: no mystery revealed in God's word comparable to it.

Let us not presume to measure it with the line of our own reason. It being a great mystery, it is above our capacity: yet because it is revealed we must believe it, as we do the mysteries of the Trinity, of Christ's eternal generation, of the personal union of his two natures, of the proceeding of the holy Ghost, with the like; because the word hath revealed them, though we cannot fully see the reason of them. Herein lieth a main difference betwixt our estate in this world and in the world to come: here we must believe what we know but in part: there we shall perfectly know whatsoever is to be believed. Preachers can but in part make known this mystery, and hearers can but in part conceive it, let us therefore wait for perfect understanding of it, till all things be perfected in Christ: but in the mean time believe without doubting or wavering, that which is revealed of it.

In our meditation of this mystery, let us conceive no carnal, no earthly thing of it, because it is a mystery: it is altogether spiritual and heavenly. From the natural union of our head and body, and from the matrimonial union of man and wife, we may and ought to take occasion by way of resemblance, to help our understanding in the union of Christ and his Church: for this end are these resemblances used, and by this means may our understanding be much helped, as by the outward elements and rites which are used in the Sacraments: but if because of these comparisons we draw this which is only and wholly spiritual, to any carnal matter, we shall make that to be a thick mist, and dark cloud, which is given for a light.

The dotage of our adversaries is here plainly discovered. They make our union with Christ merely carnal. For they conceit it to consist in a corporeal commixtion of Christ's flesh with ours, by our eating his flesh with the teeth of our bodies, and drinking his blood down our throats, and digesting both in our stomachs as our bodily food, that so it may turn into our substance. Thus they show themselves like the dull-headed Capernaitans, and like ignorant Nicodemus. There is a great deal of gross absurdity, but no great mystery in that conceit.

§. 91. Of the Popes usurping to be Spouse of the Church.

The Apostles application of this mystery to Christ and the Church, discovereth two gross errors of the Papists.

One, that they make the Pope a Spouse of the Church. With what face can any apply that to the Pope and the Church, which the Apostle so expressly saith is meant of Christ and the Church? yea, what arrogant presumption is it, to attribute that to mortal sinful man, which is proper to the eternal and holy Son of God? Is not this to confer Christ's perogatives upon himself, and so make himself plain Antichrist? Who gave the Church to the Pope, or the Pope to the Church? When did she give her consent? (I speak of the true Catholic Church of Christ.) What hath he done for her? or rather what hath he not done against her? The distinction of Imperial and Ministerial Spouse, cannot here serve the turn. As the metaphor of an head, so much less the metaphor of a Spouse will admit a ministerial Spouse. As he is an adulterer that taketh upon him to be a ministerial husband, so is she an adulteress that yieldeth her self to such an one. The Apostle saith, I have espoused you to ONE husband.

§. 92. Of the false Sacrament of Marriage.

The other error is, that Marriage is a Sacrament: the main ground whereof they have taken from this text, which ground by the Apostles application of this mystery to Christ and the Church, is as plainly removed, as if the Apostle had purposely ordered his style, to prevent this erroneous collection: as if he had said, That none may mistake this mystery, and apply it to a matrimonial conjunction of man and woman together, know that I mean no such thing: the mystery which I speak of, is concerning Christ and the Church. I marvel how they dare misapply that which is so plainly expressed. Though the Apostle had not so clearly shown his mind and meaning, yet the very thing it self would lead us so to judge of it. For, that which in Christ and the Church is a great mystery, in man and wife is but a small matter. The vulgar Latin translation first led them into this error, for it translateth the word mystery, a Sacrament. But a translation is no sufficient ground to prove a doctrine. Besides the word Sacrament used by that Translator, hath as large an extent as a mystery: if they should make everything which he translateth Sacrament, a proper Sacrament of the Church, there would be many more Sacraments then the Papists themselves do make.

1. As for this supposed Sacrament, no Papist could ever show when or where God ordained it to be a Sacrament. Nay, they agree not among themselves about the time, how long it hath been a Sacrament. Some of them hold, that ever since the first institution of marriage in Paradise, it hath been a Sacrament. But the greater number of Papists hold it to be a Sacrament of the New Testament under the Gospel, because their Tridentine Council hath so decreed it. Where we may note how the greater number of them, when two absurdities are questioned, are ready to fall into the worst. Under the Law the nonage of the Church needed, and had more Sacraments then under the Gospel: yet that which was in use as much under the Law as under the Gospel, and had then as much to make it a Sacrament as now, was then none, yet now is one.

2. As they cannot show where it was ordained for a Sacrament, so neither can they show what is the Sacramental sign thereof. Some make carnal copulation to be it. But there may be a true marriage, though the parties married never know each other.

Others make the Parents giving to be the sign. But they hold that that is a true marriage, which is done without parents consent.

Others the Priests blessing. Yet they hold the marriage of Infidels and Heretics who have no Priests, to be a true marriage.

Others, the consent of the parties themselves. Thus shall a party administer a Sacrament to himself.

Others, other things. Thus they wanting the light of God's word, one strayeth in one by-path, another in another, and none of them hit upon the right.

3. A like difference there is about the form of this Sacrament.

4. If other positions delivered by them concerning matrimony be noted, a man would think that they should be far from making it a Sacrament. They prefer virginity before it. Yea, they account it a kind of pollution. They hold it unlawful for Priests, Monks, Nuns, and such like holy orders (as they esteem them) to marie: so as there is a Sacrament, whereof their holy ones may not partake. The order of Priesthood is a Sacrament (in their account) yet that order keepeth from marriage, so as one Sacrament fighteth against another. Yea, Infidels may be partakers of a Sacrament, and so their holy and precious things shall be denied to their holy ones, and cast unto swine. Thus we see a rotten building erected upon a sandy foundation: a false Sacrament established upon a false application of this text. Can it then stand?

§. 93. Of the Sum of husbands and wives duties.

THe Apostle having made a large digression about the mutual relation betwixt Christ and the Church, whom he propounded as patterns to husbands and wives, he now returneth to the main point intended, namely to the duties of husbands and wives: and so much doth the first particle imply (Nevertheless) as if he had thus said, Though I have a little digressed into the mystery of the union of Christ and the Church, yet nevertheless do ye, ô husbands and wives, call to mind that which I principally aimed at, even your duties.

This verse then containeth a conclusion of the Apostles discourse, concerning the duties of husbands and wives.

Two points are especially noted therein.

• 1. A declaration of their several and distinct duties.
• 2. A direction to apply their own proper duties each of them to themselves.

These two, as they are distinct duties in themselves, so are they also common conditions which must be annexed to all other duties. Love as sugar to sweeten the duties of authority, which appertain to an husband. Fear as salt to season all the duties of subjection which appertain to a wife. The Apostle therefore hath set them down as two marks for husbands and wives to aim at in everything wherein they have to deal one with the other.

Of these I will more distinctly speak in the treatises of the particular duties of husbands and wives.

§. 94. Of applying the word to our selves.

The direction for a particular application of their own proper duties to either of them is here especially to be noted. In this direction two things are to be observed.

1. That every particular person apply to himself that which by a Minister is indefinitely delivered to all. Everyone of you in particular, saith the Apostle: which is as much as if he had thus more largely expressed his mind, I have laid down such general duties as all husbands and wives without exception of any of what rank or degree soever they be are bound unto; which though by name I have not severally delivered to everyone, one by one, but generally to you all, yet do everyone of you apply those things to yourselves in particular.

2. That everyone apply his own peculiar duty unto himself. Love being peculiar to an husband, to him he saith, Let him love his wife: and reverence being peculiar to a wife, to her he saith, let the wife see that she reverence her husband.

The direction in every of those several Epistles which were sent to the seven Churches of Asia, (in these words, He that hath an ear, let him hear what the Spirit saith to the Churches) doth teach every member in any of those Churches to apply to himself that which was delivered to the whole Church: so doth a like exhortation which Christ with an exclamation made to the people whom he taught in parables: and this declaration of the extent of Christ's counsel, what I say to you, I say to all. To this purpose many precepts given to whole Churches, and to all sorts of people are set down in the singular number as given to one, as, Awake THOU that sleepest. THOU standest by faith: be not thou high minded &c.

The life and power of God's word consisteth in this particular application thereof unto our selves. This is to mixe faith with hearing: faith, I say, whereby we do not only believe the truth of God's word in general, but also believe it to be a truth concerning our selves in particular: and thus will every precept thereof be a good instruction and direction on to us to guide us in the way of righteousness: every promise therein will be a great encouragement, and consolation to us to uphold us, and to make us hold on: and every judgment threatened therein will be a curb, and bridle to hold us in, and to keep us from those sins against which the judgments are threatened. But otherwise, if we bring not the word home to our own souls, it will be as a word spoken into the air, vanishing away without any profit to us. Nothing maketh the word less profitable, then the putting of it off from our selves to others, thinking that it concerns others more then our selves.

That we may make the better use of this doctrine, let us observe both what are general duties belonging to all Christians, and apply them as particular to our selves: and also what duties appertain to such persons as are of our place, calling, and condition, and more especially apply them to our selves: let all manner of husbands, and all manner of wives of what rank or degree soever they be that shall read the duties hereafter following, know that they are spoken to them in particular. Let Kings and Queens, Lord's and Ladies, Ministers and their wives, Rich men and their wives, Poor men and their wives, Old men and their wives, Young men and their wives, all of all sorts take them as spoken to them in particular. It is not honor, wealth, learning, or any other excellency, nor means of place, poverty, want of learning, or any other like thing that can exempt an husband from loving his wife, or a wife from reverencing her husband. He that saith everyone, excepteth not any one. Therefore everyone in particular do ye so. The like application may be made to all Parents and children, Masters and servants, concerning their duties.

§. 95. Of every ones looking to his own duty especially.

In the forenamed application an eye must be had rather to the duty which we owe, and ought to be performed by us to others, then to that which is due to us, and others ought to perform to us: for the Apostle saith not to the husband, see that thy wife reverence thee, but see that thou love her: so to the wife.

For this purpose the holy Ghost presseth particular duties upon those particular persons who ought to perform them: as Subjection on wives: love on husbands: and so in others. This therefore is especially to be considered of thee, how thou mayest show thyself blameless. I deny not but that one ought to provoke another, and one to help another in what they can to perform their duty, especially superiors who have charge over others, but the most principal care of everyone ought to be for himself, and greatest conscience to be made of performing his own duty.

1. It is more acceptable before God, and more commendable before men to do duty, then to exact duty. As in matters of free charity, so also of bounden duty, It is more blessed to give, then to receive. In particular it is better for an husband to be a good husband, then to have a good wife: so for a wife. To have others fail in duty to us may be an heavy cross, for us to fail in our duty to others is a fearful curse.

2. Everyone is to give an account of his own particular duty. That which the Prophet speaketh of father and son, may be applied to husband and wife, and to all other sorts of people, If a father do that which is lawful and right, he is just, he shall surely live: if he beget a son that doth not so, he shall surely die, his blood shall be upon him. Again, if a father do that which is not good, he shall die in his iniquity: but if his son do that which is lawful and right he shall surely live. The righteousness of the righteous shall be upon himself: and the wickedness of the wicked shall be upon himself. That this shall be so betwixt husband and wife, may be gathered out of these words, Two shall be in one bed, the one shall be taken, the other left.

Let this be noted against the common vain apologies which are made for neglect of duty, which is this, Duty is not performed to me, why shall I do duty? when my husband doth his duty, I will do mine, saith the wife. And I mine, saith the husband, when my wife doth hers. What if he never do his duty, and so be damned, wilt thou never do thine? This looking for of duty at others hands, makes us the more careless of our own.

Do you therefore O husbands look especially to your own duties, do you love your wives: and you ô wives look you to yours especially, do you reverence your husbands. For this end, let husbands read those duties most diligently which concern husbands, and wives those, which concern wives. Let not the husband say of the wives duties, there are goodlessons for my wife, and neglect his own: nor the wife say the like of husbands duties, and not regard her own. This is it that maketh the subjection of many wives very harsh and irksome to them, because their husbands that urge and press them thereto show little, or no love to them at all: and this is it that maketh many husbands very backwards in showing love, because their wives which expect much love, show little or no reverence to their husbands. Wherefore Let everyone of you in particular so love his wife, even as himself: and the wife see that she reverence her husband.

§. 96. Of the meaning of the first verse of the sixth Chapter.

FRom those particular duties which concern husbands and wives the Apostle proceedeth to lay down such as concern children and parents. As before he laid down wives duties before husbands, so here he beginneth with children's (who are inferior to their parents) and that for the same reasons which were rendered before.

Besides children are the fruits of matrimonial conjunction, therefore fitly placed next unto Man and Wife.

That which concerneth children is laid down in the sixth Chapter of Eph. verse. 1, 2, 3. The meaning whereof we will distinctly open.

EPHES. 6. 1. Children obey your parents in the Lord: for this is right.

The first word (children) is in the original as proper a word at could be used, for according to the notation of it, it signifieth such as are begotten and borne. Answerable is the other word (parents) which signifieth such as beget and bring forth children. Yet are they not so strictly to be taken as if none but such as begat and brought forth, or such as are begotten and brought forth of them were meant: for under the title parents, he includeth all such as are in the place of natural parents, as Grandfathers and Grandmothers, Fathers in law, and Mothers in law, Foster-fathers and Foster-mothers, Guardians, Tutors, and such like governors: and under the title children he compriseth Grand-children, Sons and daughters in law, Wards, Pupils, and such like. For there is an honor and a subjection due by all who are in place of children, to all such as are in place of parents, though in a different kind, as we shall after show. This word children which in the original is of the neuter gender, doth further include both sexes, males and females, sons and daughters: so as either of them are as carefully to apply the duties here set forth to themselves as if in particular both kinds had been expressed.

He expresseth parents in the plural number, to show that he meaneth here also both sexes father and mother, as the law expresseth both: and addeth this relative particle your, as by way of restraint, to show that every child is not bound to every parent, so by way of extent to show that whatsoever the estate of parents be honorable or mean, rich or poor, learned or unlearned, &c. their own children must not be ashamed of them, but yield all bounden duty to them: if they be parents to children, they must be honored by children.

The word (Obey) under which all duties of children are comprised, according to the Greek notation, signifieth with an humble submission to hearken,