Then & Now · Volume I · 5 of 13
Husbands and the Love of Christ
Husbands and the Love of Christ
§. 26. Of the ſumme of Husbands duties.
§. 26. Of the sum of Husbands duties.
EPHES. 5. 25. 25. Husbands loue your Wiues, euen as Chriſt alſo loued the Church, and gaue himſelfe for it.
Eph 5:‸25.
25. Husbands love your wives, even as Christ also loved the Church, and gave himself for it.
FRom Wiues duties the Apoſtle proceedeth to preſſe Huſbands duties. And as he propounded to Wiues for a patterne, the example of the Church, ſo to Husbands he propoundeth p. 44 the example of Chriſt: and304 addeth thereunto the patterne of a mans ſelfe, in regard of that naturall affection which he beareth to his body. Thus he addeth patterne to patterne,305 and doth the more largely and earneſtly preſſe them, becauſe husbands hauing a more honourable place, their failing in duty is the more hainous, ſcandalous, and dangerous.
From wives duties the Apostle proceedeth to press husbands duties. And as he propounded to wives for a pattern, the example of the Church, so to husbands he propoundeth the example of Christ: and304 addeth thereunto the pattern of a man’s self, in regard of that natural affection which he beareth to his body. Thus he addeth pattern to pattern,305 and doth the more largely and earnestly press them, because husbands having a more honourable place, their failing in duty is the more heinous, scandalous, and dangerous.
The Apoſtle reſtraineth the duties of Husbands to their306 owne Wiues, as he did the duties of Wiues to their307 owne Husbands. For though the ſame word be not here vſed which was before, yet a word of like emphaſis is vſed: and as good reaſon there is that our Engliſh tranſlators ſhould haue put in this particle (owne) in this verſe, as in the 22. verſe, for proofe whereof read 1 Cor. 7. 2. Where308 theſe two words are vſed, and both of them tranſlated owne.
The Apostle restraineth the duties of husbands to their306 own wives, as he did the duties of wives to their307 own husbands. For though the same word be not here used which was before, yet a word of like emphasis is used: and as good reason there is that our English translators should have put in this particle (own) in this verse, as in the 22. Verse, for proof whereof read 1 Corinthians 7:‸2. Where308 these two words are used, and both of them translated own.
This I haue the rather noted, becauſe many who hold that a Wife muſt haue but one Husband, conceit that a Husband may haue more Wiues then one: which conceit this particle (owne) wipeth away. All the duties of an Husband are compriſed vnder this one word309 Loue. Wherein that an Husband might be the better directed, and whereto that he might be the rather prouoked, the forenamed example of Chriſt, and of his loue to the Church, is very liuely ſet forth: firſt generally in theſe words, euen as Chriſt loued the Church: and then more particularly in the words following.
- 309. See the reaſons hereof Treat. 4. §. 2.
This I have the rather noted, because many who hold that a wife must have but one husband, conceit that a husband may have more wives then one: which conceit this particle (own) wipeth away. All the duties of an husband are comprised under this one word309 love. Wherein that an husband might be the better directed, and whereto that he might be the rather provoked, the forenamed example of Christ, and of his love to the Church, is very lively set forth: first generally in these words, even as Christ loved the Church: and then more particularly in the words following.
- 309. See the reasons hereof Treat. 4. §. 2.
§. 27. Of the example of Chriſts loue.
§. 27. Of the example of Christ’s love.
The note of compariſon (310 Euen as) requireth no equality, as if it were poſſible for an Husband in that meaſure to loue his wife, as Chriſt loued his Church; (for as Chriſt in excellency and greatneſſe exceedeth man, ſo in loue and tenderneſſe) But it noteth an equity, and like quality.
- 310. καθώς. [moved in the edition]
The note of comparison310 (‸Even as) requireth no equality, as if it were possible for an husband in that measure to love his wife, as Christ loved his Church; (for as Christ in excellency and greatness exceedeth man, so in love and tenderness) But it noteth an equity, and like quality.
- 310. καθώς. [moved here by the editor]
An equitie, becauſe there is as great reaſon that Husbands by vertue of their place ſhould loue their Wiues, as that Chriſt by vertue of his place ſhould loue the Church.
An equity, because there is as great reason that husbands by virtue of their place should love their wives, as that Christ by virtue of his place should love the Church.
A like quality, becauſe the loue which Chriſt beareth to the Church is euery way without exception: and a loue which turneth to the good and benefit of the Church. Hence note two points.
A like quality, because the love which Christ beareth to the Church is every way without exception: and a love which turneth to the good and benefit of the Church. Hence note two points.
p. 45 1. Husbands muſt come as neare as they can to Chriſt in louing their wiues. In which reſpect, becauſe they can neuer loue ſo much as Chriſt did, they muſt neuer thinke they haue loued enough.
1. Husbands must come as near as they can to Christ in loving their wives. In which respect, because they can never love so much as Christ did, they must never think they have loved enough.
2. Though their loue in meaſure cannot equall Chriſts loue, yet in the manner thereof it muſt be like Chriſts, a preuenting, true, free, pure, exceeding, conſtant loue.
2. Though their love in measure cannot equal Christ’s love, yet in the manner thereof it must be like Christ’s, a preventing, true, free, pure, exceeding, constant love.
The meaſure and manner of Chriſts loue is diſtinctly noted, Treat. 4. §. 61. &c. and the loue which an husband oweth his wife paralleld & applied therto, which application may be alſo made of that Chriſtian mutuall loue which we owe one to another.
The measure and manner of Christ’s love is distinctly noted, Treat. 4. §. 61. etc‸. And the love which an husband oweth his wife paralleled & applied thereto, which application may be also made of that Christian mutual love which we owe one to another.
The loue of Chriſt to the Church is amplified,
- 1. By an Effect thereof, in theſe words, He gaue himſelfe for it.
- 2. By the End of that effect, largely ſet downe, verſe 26, 27.
The love of Christ to the Church is amplified,
- By an Effect thereof, in these words, He gave himself for it.
- By the End of that effect, largely set down, verse 26, 27.
The effect is noted partly as a Confirmation of the truth of Chriſts loue.
Declaration of the meaſure
The effect is noted partly as a confirmation of the truth, partly as a declaration of the measure of Christ’s love.
The Act (he gaue) ſheweth that his loue was in deed and truth: not only in ſhew and pretence.
The Act (he gave) showeth that his love was in deed and truth: not only in show and pretence.
The end of Chriſts loue (ſet forth verſ. 26, 27.) is noted to ſhew that he ſo loued his Church for her good and happineſſe, rather then for any aduantage to himſelfe.
The end of Christ’s love (set forth vers. 26, 27.) is noted to show that he so loved his Church for her good and happiness, rather then for any advantage to himself.
As this example of Chriſts loue to his Church is ſet before husbands: ſo it may and ought alſo to be applied to all Chriſtians: and that in a double reſpect.
As this example of Christ’s love to his Church is set before husbands: so it may and ought also to be applied to all Christians: and that in a double respect.
1. As a motiue to ſtirre them vp to loue both Chriſt himſelfe, and alſo their brethren.
1. As a motive to stir them up to love both Christ himself, and also their brethren.
2. As a patterne to teach them how to loue.
2. As a pattern to teach them how to love.
A motiue it is to loue Chriſt, becauſe loue deſerueth loue: eſpecially ſuch a loue, of ſuch a perſon as the loue of Chriſt is. Yea, our loue of Chriſt is an euidence that we are loued of Chriſt, as ſmoake is a ſigne of fire. Wherefore both in thankfulneſſe to Chriſt, for his loue to vs, and for aſſurance to our owne ſoules of Chriſts loue to vs, we ought in all things that we can to teſtifie our loue to Chriſt.
A motive it is to love Christ, because love deserveth love: especially such a love, of such a person as the love of Christ is. Yea, our love of Christ is an evidence that we are loved of Christ, as smoke is a sign of fire. Wherefore both in thankfulness to Christ, for his love to us, and for assurance to our own souls of Christ’s love to us, we ought in all things that we can to testify our love to Christ.
p. 46 A motiue it is alſo to loue our brethren, becauſe Chriſt being in heauen, our312 goodneſſe extendeth not to him: but our brethren on earth ſtand in his ſtead, and the loue we ſhew to them, we ſhew to him; and he accepteth it as done to him:313 Ye fed me, yee viſited me, ſaith Chriſt to them that fed and viſited his brethren. This loue alſo, euen the314 loue of our brethren, is an euidence that we are loued of God. Wherefore315 if Chriſt ſo loued vs, we ought alſo to loue one another.
A motive it is also to love our brethren, because Christ being in heaven, our goodness extendeth not to him:312 but our brethren on earth stand in his stead, and the love we show to them, we show to him; and he accepteth it as done to him: Ye fed me, ye visited me,313 saith Christ to them that fed and visited his brethren. This love also, even the314 love of our brethren, is an evidence that we are loved of God. Wherefore if Christ so loved us, we ought also to love one another.315
§. 28. Of Chriſts giuing himſelfe.
§. 28. Of Christ’s giving himself.
EPHES. 5. 25. And gaue himſelfe for it.
Eph 5:‸25.
And gave himself for it.
THis fruit and effect of Chriſts loue extendeth it ſelfe to all317 the things that Chriſt did or ſuffered for our redemption: as, that he deſcended from heauen, tooke vpon him our nature, and became a man; that he ſubiected himſelfe to the law, and perfectly fulfilled it; that he made himſelfe ſubiect to many temptations of the deuill and his inſtruments; that he tooke vpon him our infirmities; that he became a King to gouerne vs, a Prophet to inſtruct vs, a Prieſt to make an attonement for vs: that he ſubiected himſelfe to death, the curſed death of the croſſe, and ſo made himſelfe an oblation & ſacrifice for our ſins; that he was buried; that he roſe againe; that he aſcended into heauen, and there ſitteth at Gods right hand to make interceſſion for vs. For after that Chriſt had taken vpon him to be our head and Sauiour, he wholly ſet himſelfe apart for our vſe, and our benefit: ſo as his perſon, his offices, his actions, his ſufferings, his humiliation, his exaltation, the dignitie, the puritie, the efficacie of all is the Churches, and to her good doe they all tend. This in generall is the extent of this fruit of Chriſts loue, he gaue himſelfe for it.
- 317. Chriſt himſelfe, and all that he did and ſuffered, are ours.
This fruit and effect of Christ’s love extendeth it self to all317 the things that Christ did or suffered for our redemption: as, that he descended from heaven, took upon him our nature, and became a man; that he subjected himself to the law, and perfectly fulfilled it; that he made himself subject to many temptations of the devil and his instruments; that he took upon him our infirmities; that he became a King to govern us, a Prophet to instruct us, a Priest to make an atonement for us: that he subjected himself to death, the cursed death of the cross, and so made himself an oblation & sacrifice for our sins; that he was buried; that he rose again; that he ascended into heaven, and there sitteth at God’s right hand to make intercession for us. For after that Christ had taken upon him to be our head and Saviour, he wholly set himself apart for our use, and our benefit: so as his person, his offices, his actions, his sufferings, his humiliation, his exaltation, the dignity, the purity, the efficacy of all is the Churches, and to her good do they all tend. This in general is the extent of this fruit of Christ’s love, he gave himself for it.
- 317. Christ himself, and all that he did and suffered, are ours.
p. 47 More particularly, we may note theſe three points:
- 1. The action, what he did, (he gaue.)
- 2. The obiect, what he gaue, (himſelfe.)
- 3. The end, why he gaue himſelfe, (for it) for the Churches good.
More particularly, we may note these three points:
- The action, what he did, (he gave.)
- The object, what he gave, (himself.)
- The end, why he gave himself, (for it) for the Churches good.
1. That Chriſt willingly died: the ſimple word (gaue) intimateth ſo much.
1. That Christ willingly died: the simple word (gave) intimateth so much.
2. That his death was an oblation: that is, a price of redemption, or a ſatisfaction: the compound word (gaue vp) intimateth ſo much.
2. That his death was an oblation: that is, a price of redemption, or a satisfaction: the compound word (gave up) intimateth so much.
§. 29. Of the willingneſſe of Chriſt to die.
§. 29. Of the willingness of Christ to die.
That Chriſt willingly died is euident by the circumſtances noted about his death: when Peter counſelled him to ſpare himſelfe, and not to goe to Ieruſalem (where he was to be put to death)319 he called him Satan, and ſaid, he was an offence to him: when Iudas went out to betray him,320 he ſaid vnto him, That thou doeſt, doe quickly:321 When Iudas was gone out to get companie to apprehend him, he went to the place where he was wont, ſo as Iudas might readily finde him; yea, he met them in the mid-way that came to take him; and he asked them whom they ſought, though he knew whom they ſought: and when they ſaid, Ieſus of Nazaret, he anſwered, I am he: When they came to him, he droue them all backward with a word of his mouth, and yet would not eſcape from them:322 He could haue praied to the Father to haue had more then twelue legions of Angels for his ſafeguard againſt thoſe that apprehended him, but would not:323 when by his aduerſaries he was prouoked to haue come downe from the Croſſe, and could haue done ſo, he would not.324 At the inſtant of giuing vp the ghoſt, he cried with a loud voice: which ſheweth that his life was not then ſpent, he might haue retained it longer if he would: and thereupon the Centurion gathered that he was the Sonne of God.325 When he was actually dead, and laid in a graue, he roſe againe. Theſe & other like circumſtances verifie p. 48 that which Chriſt ſaid of himſelfe,326 No man taketh my life from me, but I lay it downe of my ſelfe. It was therefore no neceſſitie that compelled him to die, but his voluntarie obedience.
- 319. Mat. 16. 32, 23
- 320. Iohn 13. 27.
- 321. & 18. 2. &c. Audiui, Domine, auditum tuū et expani, dum quaeris à quaerentibus quid quaerant, cùm noueris quod te quaerant: & dixiſti te eſſe leſum Nazarenū. Cypr. de Paſſ. Chriſti.
- 322. Matth. 26. 53.
- 323. & 27. 42.
- 324. Mark. 15. 39.
- 325. Iohn 2. 19. Matth. 28. 6.
- 326. Iohn 10. 18. Indicia dedit nullaſe neceſſita e, ſed obedientia vrgeri ad mortem. Cypr. de coen. Dom. Reaſon. [moved in the edition]
That Christ willingly died is evident by the circumstances noted about his death: when Peter counselled him to spare himself, and not to go to Jerusalem (where he was to be put to death)319 he called him Satan, and said, he was an offence to him: when Judas went out to betray him,320 he said unto him, That thou doest, do quickly:321 When Judas was gone out to get company to apprehend him, he went to the place where he was wont, so as Judas might readily find him; yea, he met them in the mid-way that came to take him; and he asked them whom they sought, though he knew whom they sought: and when they said, Jesus of Nazareth, he answered, I am he: When they came to him, he drove them all backward with a word of his mouth, and yet would not escape from them:322 He could have prayed to the father to have had more then twelve legions of Angels for his safeguard against those that apprehended him, but would not:323 when by his adversaries he was provoked to have come down from the Cross, and could have done so, he would not.324 At the instant of giving up the ghost, he cried with a loud voice: which showeth that his life was not then spent, he might have retained it longer if he would: and thereupon the Centurion gathered that he was the son of God.325 When he was actually dead, and laid in a grave, he rose again. These & other like circumstances verify that which Christ said of himself, No man taketh my life from me, but I lay it down of my self.326 It was therefore no necessity that compelled him to die, but his voluntary obedience.
- 319. Matt 16:‸22, 23.
- 320. John 13:‸27.
- 321. John 18:‸2. etc‸. Audiui, Domine, auditum tuum et expavi, dum quaeris à quaerentibus quid quaerant, cùm noueris quod te quaerant: & dixisti te esse Iesum Nazarenum. Cypr. de Pass. Christi.
- 322. Matt 26:‸53.
- 323. Matt 27:‸42.
- 324. Mark‸ 15:‸39.
- 325. John 2:‸19. Matt 28:‸6.
- 326. John 10:‸18. Indicia dedit nulla se necessitate, sed obedientia vrgeri ad mortem. Cypr. de coen. Dom. Reason. [moved here by the editor]
Thus then we ſee that his ſacrifice was a voluntarie and free gift: the cauſe thereof was his owne will and good pleaſure.
Thus then we see that his sacrifice was a voluntary and free gift: the cause thereof was his own will and good pleasure.
§. 30. Of the kinde of Chriſts death, an oblation.
§. 30. Of the kind of Christ’s death, an oblation.
That Chriſts death was an oblation, and a price of redemption, is euident by the death of thoſe beaſts which were offered vp for a ſacrifice, and therein were a type of Chriſts death. But expreſly is this noted by this Apoſtle, where he ſaith,331 Chriſt hath giuen himſelfe for vs, an offering and ſacrifice to God for a ſweet ſmelling ſauour: and againe,332 Chriſt gaue himſelfe a ranſome. The phraſes of333 redeeming,334 purchaeſing,335 buying, with the like, attributed to Chriſt and his bloud, doe further confirme the ſame.
That Christ’s death was an oblation, and a price of redemption, is evident by the death of those beasts which were offered up for a sacrifice, and therein were a type of Christ’s death. But expressly is this noted by this Apostle, where he saith, Christ hath given himself for us, an offering and sacrifice to God for a sweet smelling savour:331 and again, Christ gave himself a ransom.332 The phrases of redeeming,333 purchasing,334 buying,335 with the like, attributed to Christ and his blood, do further confirm the same.
Learne hereby to conſider Chriſts death, not as the death of336 a priuate man, but of a publike perſon, of a ſuertie, of a pledge, that in our roome and ſtead337 was made ſinne, and338 was made a curſe to redeeme vs from our ſinnes, and from the curſe which by ſinne was fallen vpon vs. The comfort and benefit of Chriſts death is loſt, if this be not knowne and beleeued. In this conſiſteth a maine difference betwixt the death of Chriſt, and all other men, not the moſt righteous Martyrs excepted. Their death was but a dutie, and debt: no ſatisfactory oblation, no price, no ranſome, as Chriſts was.
Learn hereby to consider Christ’s death, not as the death of336 a private man, but of a public person, of a surety, of a pledge, that in our room and stead was made sin, and337 was made a curse338 to redeem us from our sins, and from the curse which by sin was fallen upon us. The comfort and benefit of Christ’s death is lost, if this be not known and believed. In this consisteth a main difference betwixt the death of Christ, and all other men, not the most righteous Martyrs excepted. Their death was but a duty, and debt: no satisfactory oblation, no price, no ransom, as Christ’s was.
§. 31. Of the infinite valew of the prince of our redemption.
§. 31. Of the infinite value of the price of our redemption.
The Obiect, or thing which Chriſt gaue for a ranſome was himſelfe, not his body alone, nor his body and ſoule only, p. 49 but his perſon conſiſting of his two natures, humane, and diuine.
The Object, or thing which Christ gave for a ransom was himself, not his body alone, nor his body and soul only, but his person consisting of his two natures, human, and divine.
Queſt. How could his diuine nature be giuen vp? could it339 ſuffer? could it die?
Quest. How could his divine nature be given up? could it339 suffer? could it die?
Anſw. 1. The Deitie ſimply conſidered in and by it ſelfe, could not die: but that perſon which was God, both could and did die. For the Sonne of God aſſuming an humane nature into the vnity of his diuine nature, and vniting them together340 without confuſion, alteration, diſtraction, ſeparation, in one perſon, that which is done by one nature is done by the perſon, and in that reſpect the Scripture oft attributeth it to the other nature: as where it is ſaid,341 They crucified the Lord of glorie: and342 God purchaſed the Churchwith his owne bloud.
Answ. 1. The Deity simply considered in and by it self, could not die: but that person which was God, both could and did die. For the son of God assuming an human nature into the unity of his divine nature, and uniting them together340 without confusion, alteration, distraction, separation, in one person, that which is done by one nature is done by the person, and in that respect the Scripture oft attributeth it to the other nature: as where it is said, They crucified the Lord of glory:341 and God purchased the Church with his own blood.342
2. Though the diuine nature of Chriſt ſuffered not, yet did it ſupport the humane nature, and adde dignity, worth and efficacie to the ſufferings of that nature.
2. Though the divine nature of Christ suffered not, yet did it support the human nature, and add dignity, worth and efficacy to the sufferings of that nature.
3. Chriſts diuine nature had proper and peculiar workes in the worke of redemption, as to ſanctifie his humane nature, to take away our ſinnes, to reconcile vs to God, and the like.
3. Christ’s divine nature had proper and peculiar works in the work of redemption, as to sanctify his human nature, to take away our sins, to reconcile us to God, and the like.
Thus then in three reſpects the whole perſon of Chriſt was giuen vnto vs.
Thus then in three respects the whole person of Christ was given unto us.
1. In regard of the inſeparable vnion of both natures.
1. In regard of the inseparable union of both natures.
2. In regard of the aſſiſtance of the Deity in thoſe things which the humane nature of Chriſt did.
2. In regard of the assistance of the Deity in those things which the human nature of Christ did.
The price of our Redemption is of infinite value. Nor Chriſt,345 nor God himſelfe could giue a greater. Heauen and earth and all things in them are not of like worth. Well therefore might Saint Peter call it pretious bloud: and prefer it before ſiluer, gold, and all other things of price.
- 345. Quanta ſe fiducia ſpes credentium consolatur conſiderans quantus quanta pro nondum credentibus paſſus ſit? Aug. de Doctr. Chr. l. 1. c. 15.
The price of our Redemption is of infinite value. Nor Christ,345 nor God himself could give a greater. Heaven and earth and all things in them are not of like worth. Well therefore might Saint Peter call it precious blood: and prefer it before silver, gold, and all other things of price.
- 345. Quanta se fiducia spes credentium consolatur considerans quantus quanta pro nondum credentibus passus sit? Aug. de Doctr. Chr. l. 1. c. 15.
1. What place can be left for deſpaire in thoſe that know and beleeue the worth of this ranſome?
1. What place can be left for despair in those that know and believe the worth of this ransom?
2. What can be held too deare for him, that notwithſtanding the infinite excellency of his perſon gaue himſelfe for vs? p. 50 can goods, can friends, can children, can liberty, can life, can any thing elſe?
2. What can be held too dear for him, that notwithstanding the infinite excellency of his person gave himself for us? Can goods, can friends, can children, can liberty, can life, can any thing else?
4. How vngratefull, how vnworthy of Chriſt are they, that for his ſake will not forſake their vnſtable honours, fading wealth, vaine pleaſures, gariſh attire, and ſuch like traſh?
4. How ungrateful, how unworthy of Christ are they, that for his sake will not forsake their unstable honours, fading wealth, vain pleasures, garish attire, and such like trash?
§. 32. Of Chriſts ſeeking the good of the Church.
§. 32. Of Christ’s seeking the good of the Church.
The End why Chriſt gaue himſelfe was, for the Church: ſo347 as Chriſt in his death aimed at our good.348 He was made ſinne for vs, that we might be made the righteouſneſſe of God in him:349 he was made a curſe for vs, and hath redeemed vs from the curſe of the Law:350 he gaue himſelfe for our ſinnes, that he might deliuer vs:351 he laid downe his life for the ſheepe.
The End why Christ gave himself was, for the Church: so347 as Christ in his death aimed at our good.348 He was made sin for us, that we might be made the righteousness of God in him:349 he was made a curse for us, and hath redeemed us from the curse of the Law:350 he gave himself for our sins, that he might deliver us:351 he laid down his life for the sheep.
Learne we alſo hereby how to manifeſt loue: namely by ſeeking, and procuring the good of others. Let no man ſeeke his354 owne, but euery man anothers wealth. If this were practiſed, would there be ſuch oppreſſing, ſuch vndermining, ſuch deceiuing, ſuch wronging of one another as there is? Too truly is the Apoſtles complaint verified in our daies, All ſeeke their355 owne. But let that minde be in vs which was in Chriſt Ieſus, and thus manifeſt our loue, as we deſire to partake of this fruit of Chriſts loue.
Learn we also hereby how to manifest love: namely by seeking, and procuring the good of others. Let no man seek his354 own, but every man anothers wealth. If this were practised, would there be such oppressing, such undermining, such deceiving, such wronging of one another as there is? Too truly is the Apostles complaint verified in our days, All seek their355 own. But let that mind be in us which was in Christ Jesus, and thus manifest our love, as we desire to partake of this fruit of Christ’s love.
From hence by iuſt conſequence it followeth that Chriſt merited356 not for himſelfe. Was there any need that Chriſt ſhould come downe from heauen on earth, to purchaſe any thing for himſelfe? When he was going out of the world, thus he praied, Now, O Father, glorifie thou me with the glorie which I had357 with thee before the world was. Did Chriſt by any thing which he did on earth merit that glorie which he had before the world was? All the exaltation whereunto he was aduanced euen in his human nature, was due to the dignity of his perſon.
From hence by just consequence it followeth that Christ merited356 not for himself. Was there any need that Christ should come down from heaven on earth, to purchase any thing for himself? When he was going out of the world, thus he prayed, Now, O father, glorify thou me with the glory which I had357 with thee before the world was. Did Christ by any thing which he did on earth merit that glory which he had before the world was? All the exaltation whereunto he was advanced even in his human nature, was due to the dignity of his person.
1. Obiect. He endured the croſſe, for the ioy which was ſet358 before him.
1. Object. He endured the cross, for the joy which was set358 before him.
p. 51 Anſw. He vſed that ioy which of right was due to him as an helpe to ſupport him in the weakneſſe of his humane nature, not as a recompence which he ſhould deſerue.
- 358. Heb. 12. 2.
Answ. He used that joy which of right was due to him as an help to support him in the weakness of his human nature, not as a recompense which he should deserve.
- 358. Heb‸ 12:‸2.
2. Obiect. He became obedient to the death of the Croſſe,359 WHEREFORE God alſo hath highly exalted him.
2. Object. He became obedient to the death of the Cross,359 WHEREFORE God also hath highly exalted him.
Anſw. That particle (wherefore) doth not declare the cauſe, but the order of his exaltation: nothing a conſequence that followed after his death. After he had humbled himſelfe ſo low, he was moſt highly aduanced.
- 359. Phil. 2. 9. διό.
Answ. That particle (wherefore) doth not declare the cause, but the order of his exaltation: noting a consequence that followed after his death. After he had humbled himself so low, he was most highly advanced.
- 359. Phil‸ 2:‸9‸ διό.
3. Obiect. Chriſt being man was bound to the Law: and therefore for himſelfe he ought to fulfill it.
3. Object. Christ being man was bound to the Law: and therefore for himself he ought to fulfill it.
Anſw. If he had beene meere man, that were true. But he vniting his humane nature vnto his diuine, and making of both one perſon, which perſon was God as well as man, he was bound to nothing further then it pleaſed him voluntarily to ſubiect himſelfe vnto for our ſakes.
Answ. If he had been mere man, that were true. But he uniting his human nature unto his divine, and making of both one person, which person was God as well as man, he was bound to nothing further then it pleased him voluntarily to subject himself unto for our sakes.
2. If Chriſt were bound to the Law, of dutie he muſt haue fulfilled it: and if of dutie he was to fulfill it, how could he thereby merit ſo high a degree of honour as he is aduanced vnto?
2. If Christ were bound to the Law, of duty he must have fulfilled it: and if of duty he was to fulfill it, how could he thereby merit so high a degree of honour as he is advanced unto?
This conceit of Chriſts meriting for himſelfe, doth much extenuate the glorie of Chriſts grace and goodneſſe in giuing himſelfe.
This conceit of Christ’s meriting for himself, doth much extenuate the glory of Christ’s grace and goodness in giving himself.
§. 33. Of the particular ends, why Chriſt gaue himſelfe, and of the condition of the Church before Chriſt tooke her.
§. 33. Of the particular ends, why Christ gave himself, and of the condition of the Church before Christ took her.
EPHES. 5. 26. That he might ſanctifie it, and cleanſe it with the waſhing of water by the word.
Eph 5:‸26.
That he might sanctify it, and cleanse it with the washing of water by the word.
THe generall End of Chriſts giuing himſelfe being before intimated in this phraſe (for vs) is in this and the next verſe particularly exemplified: and that in two branches.
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.
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 other respecteth her estate in the world to come, v. 27.
The latter of theſe two is the moſt principall.
The latter of these two is the most principal.
p. 52 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.
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 downe the former he noteth
- 1. The end whereat Chriſt aimed.
- 2. The meanes, wherby he effected that which he aimed at.
In laying down the former he noteth
- The end whereat Christ aimed.
- The means, whereby he effected that which he aimed at.
The word (cleanſing) pointeth out our inſtification.
The word (cleansing) pointeth out our justification.
The word (ſanctifying) expreſſeth our ſanctification.
The word (sanctifying) expresseth our sanctification.
The meanes of effecting theſe, are two.
- 1. Baptiſme compriſed vnder this phraſe, waſhing of water.
- 2. The word.
The means of effecting these, are two.
- Baptism comprised under this phrase, washing of water.
- The word.
The two branches of the former end, namely Cleanſing and Sanctifying doe in generall imply two things.
- 1. The Condition of the Church in it ſelfe.
- 2. The Alteration thereof by Chriſt.
The two branches of the former end, namely Cleansing and Sanctifying do in general imply two things.
- The Condition of the Church in it self.
- 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 themſelues pure, are not cleanſed, but things foule and impure: perſons of themſelues freed, and exempted from a common miſery, need not anothers helpe to free and exempt them. Seeing then that the Church ſtood in need to be cleanſed, and ſanctified, ſurely
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 anothers help to free and exempt them. Seeing then that the Church stood in need to be cleansed, and sanctified, surely
The Church in herſelfe was, as the world, polluted. Very liuely is361 this ſet forth by the Prophet Ezekiel vnder the ſimilitude of a362 wretched infant borne of a curſed parentage, whoſe nauell was not cut, who was not waſhed, ſalted, nor ſwadled, but caſt out in the open field, polluted with bloud. Oft doth the Apoſtle, ſetting forth363 the wretched eſtate of the world, note of the true members364 of the Church, that365 we our ſelues alſo were ſuch.366
The Church in her self was, as the world, polluted. Very lively is361 this set forth by the Prophet Ezekiel under the similitude of a362 wretched infant born of a cursed parentage, whose navel was not cut, who was not washed, salted, nor swaddled, but cast out in the open field, polluted with blood.363 Oft doth the Apostle, setting forth the wretched estate of the world, note of the true members364 of the Church, that we our selves also were such.365366
The Church conſiſteth of none other then of ſuch as came out of Adams loines. Now as all the brood which commeth from vipers, adders, toads, ſpiders, and other like venomous dams, are infected with poiſon, ſo all the ſonnes of Adam are polluted with ſinne. That which is borne of the fleſh (as is euery p. 53 mothers childe, not the members of the Church excepted: for they haue fathers and mothers of their fleſh) is fleſh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are borne againe.367
- 367. Ioh. 3. 3, 5.
The Church consisteth of none other then of such as came out of Adam’s 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 born 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 born again.367
- 367. John 3:‸3, 5.
1. In regard of Chriſt, the more to magnifie his loue. Our former eſtate, before he caſt the wings of his mercy vpon vs, ſheweth our vnworthineſſe, our vileneſſe, and wretchedneſſe, and in that reſpect it openeth our heart and mouth to thinke and ſay,369 O Lord our Lord, what is man that thou art mindfull of him, and the ſonne of man that thou viſiteſt him!370 Lord, how is it that thou wilt manifeſt thy ſelfe vnto vs, and not vnto the world! The right knowledge of our former eſtate, and a due conſideration thereof, maketh vs aſcribe all the glory of our preſent dignity, and happineſſe, to Chriſt that altered our eſtate, as Saint Paul,371 I thanke Chriſt Ieſus our Lord who hath enabled mee, who was before a blaſphemer, &c. yea it maketh vs the more to prize and eſteeme the preſent eſtate, as372 Dauid.
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!369 Lord, how is it that thou wilt manifest thy self unto us, and not unto the world!370 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, etc‸.371 yea it maketh us the more to prize and esteem the present estate, as David.372
2. In regard of our ſelues this is to be thought of, to humble vs, and to keepe vs from inſolent boaſting in thoſe priuiledges whereof through Chriſt we are made partakers. To this purpoſe doth the Apoſtle thus preſſe this point, Who maketh373 thee to differ from another? and what haſt thou that thou diddeſt not receiue? Now if thou diddeſt receiue it, why doeſt thou glory as if thou hadſt not receiued it? When a man is exalted from a meane, 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 meanes to preſerue humility, and to ſuppreſſe inſolencie.
- 373. 1 Cor. 4. 7.
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 maketh373 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.
- 373. 1 Cor‸ 4:‸7.
3. In regard of others it is to be thought of, to moue vs the more to commiſerate their wofull eſtate, who yet remaine as we once were; to conceiue hope that their eſtate may be altered as well as ours was; to pray and vſe what meanes we can that it may be altered. To prouoke Chriſtians to ſhew all meekeneſſe to them which were without, the Apoſtle p. 54 renders this reaſon, for we our ſelues alſo in times paſt were fooliſh,374 &c.. read how forcibly this is vrged, Rom. 11. 18, 19, &c.
- 374. Tit. 3 3, &c.
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,374 etc‸.‸ read how forcibly this is urged, Rom‸ 11:‸18, 19, etc‸.
- 374. Titus 3:‸3, etc‸.