It is noted of Cain that being very wrath his countenance fell downe Gen. 4. 5. Now the manifestation of a masters wrath against his seruant is a correction But words whether of rebuke or threatning doe much more declare the same This phrase which Solomon vseth Pro. 29. 19. a seruant will not be corrected with words sheweth that there is a correction by words and though it be negatiuely propounded yet doth it not imply that correction by words is not to be vsed to a seruant but rather if thereby he be not moued that blowes must be added thereto which is a correction by deeds whereof Christ maketh mention in the parable of those seruants that according to the greatnesse of their fault are to be beaten with many stripes It is therefore in a masters power to correct his seruant with stripes or blowes Which being so I will shew 1. How farre his power herein extendeth 2. How it is to be ordered §. 14. Of the restraint of masters power that it reacheth not to their seruants life Concerning the extent of a masters power in correcting his seruant this question is to be resolued Whether a master haue power for any fault to take away his seruants life Answ His power reacheth not so farre as is euident by these reasons 1. There is no precept nor approued example nor any other warrant out of Gods word for it The Iewes had great power ouer such seruants as were strangers Of them they might buy bond-men and bond-maids they might haue them for a possession and take them for an inheritance for their children after them to be bond-men for euer they might be put to the most toyling droyling base and abiect workes that they had as drawing water hewing wood and the like but yet their masters had not power ouer their liues 2. A master might not dismember his seruant if vnawares he did smite out an eie or tooth of his seruant he must make a recompence which was to let him goe free Much lesse therefore might he take away his seruants life 3. If a seruant died vnder his masters hand when he corrected him though he intended not wilfully to murder him that master was to be punished It was not therfore lawfull for a master wittingly to kill a seruant 4. The power of life is proper to the publike magistrate who doth all things in open publike places that so there may be many witnesses of his iust proceeding If masters had this power many might priuily be put to death and no man know for what cause as it is in popish inquisitions 5. The approued lawes of men make it wilfull murder for a master to slay his seruant wittingly though the seruants fault be neuer so hainous Neither the authority of the master nor desert of the seruant shall exempt the master that slayeth his seruant from the guilt and punishment of felony Obiect In ancient times masters had this power Answ They neuer of right had it though some might exercise it Among Gods people it was neuer exercised in any age of the world That liberty which was taken was among the heathen and yet among them as polities came to be more and more ciuilly gouerned that vsurped liberty by the lawes of Magistrates was much restrained and when Emperors and Kings became Christians it was vtterly taken away Obiect If a man take an enemie by warre he hath power to kill him Answ If in the time of the warre he slay him not but then spare him and take him as a captiue and make him his seruant though but a bondslaue he hath not power of his life §. 15. Of masters excesse in correcting seruants Contrary to their iust and due power doe they who in their rage stab their seruants or otherwise make them away yea they also who so vnmercifully and vnmeasurably beat them with rod cudgell or any other thing as death follow thereupon for many there be who hauing once begunne to strike know not when to cease but lay on as if they were striking stocks and blocks and not their owne flesh God foresaw that masters were prone to such cruelty and therefore set a stint number of stripes which none that beat another might exceed Among these may be reckoned such desperate masters as in their moode will strike their seruant with any thing that commeth next to hand be it heauy cragged hard or sharpe they care not As a mad man who casteth fire-brands arrowes and death These things may endanger a seruants life if not they may breake his head or otherwise wound bruise and lame him It is beyond a masters power by any correction to impaire life health or strength of his seruant or any way in his body to disable him from doing that which otherwise he might haue beene able to doe If masters no not for punishment of any sinne may not take away or endanger the life of his seruant what may we thinke of such masters as without any fault of their seruants cause them to be made away by putting them vpon some desperate attempt either to maintaine their owne quarrell or for some other vniust end Dauid dealt thus with Uriah but afterwards he sorely repented this part of iniustice At another time when three of his seruants had fetched him water which he longed for with ieopardy of their liues though in safety they returned yet his heart smote him for his longing and he would not drinke of that water because they had ventured their liues to fetch it But what may we say of such masters as cause their seruants for their sakes to commit felony murther treason rebellion and such other things as cause the publike magistrate to vnsheath his sword against them cut them off We noted this before to be a grienous fault in regard of the vnlawfulnesse of the thing here further we may note it to be much more hainous in regard of the mischiefe that followeth thereupon which is the losse of their seruants life so as thus they make themselues accessary to a detestable sinne and guilty of the bloud of their seruant §. 16. Of masters ordering that correction they giue to their seruants 2. That masters may well order that correction which they giue to their seruants difference must be put betwixt the age sex disposition and faults of those whom they correct 1. Masters ought not to be so forward to strike such as are growne in yeares as the younger sort Yeares bring vnderstanding and a rebuke will make one of vnderstanding more sory for a fault and more carefull to amend it The direction prescribed to parents Treat 6. § 47. for well ordering that correction which they giue to their children may in many points be here fitly applied Read it then blowes smart more workes vpon the younger sort But if notwithstanding their yeares they be stout and will not regard words their stoutnesse must be
denieth it to them so farre as he seeth it will turne to their hurt Whensoeuer therefore God bestoweth any temporall blessing on his Saints it is a token of his favour and whensoeuer he denieth any the very deniall is also a fruit of his fauour Herein is it verified that All things worke together for good to them that loue God so as if they abound it shall goe well with them if they want it shall goe well with them if they be in high place it shall goe well with them if in meane place it shall got well with them if they be at libertie if in prison if they be in health if sicke in what estate soeuer it shall goe well with them 6. Quest How is it then that Saints are oft brought to such extermities that they are forced to complaine that it is very ill with them Answ There is flesh and bloud in them by reason of the weaknesse whereof they are forced to complaine but the present apprehension of weake flesh is not sufficient to impeach the truth of Gods promise they consider not in their present extremitie what is Gods minde what his manner of dealing with them how needfull it is that so they should be dealt withall what end and issue the Lord will giue in truth it is better with them then they wot of Some weightie reasons there be which moue God to bring them to that extremitie wherein they are and those respecting his owne glorie or the edification of others or their owne good as curing some dangerous disease manifesting the grace of God bestowed vpon them drawing them neerer to God making them long the more for heauen with the like §. 104. Of long-life how farre forth it is a blessing Concerning the second branch of Gods promise long-life other questions are to be resolued 1. Quest Is long-life a blessing Answ Yea else would not God here and in other places haue promised it as a reward nor haue bestowed it on his Saints The reasons to proue it to be a blessing may be drawne to three heads 1. Gods glorie 2. the good of the Church where they liue 3. their owne good 1. Gods glorie is much aduanced by the long life of the Saints for the longer they liue the more they doe themselues obserue Gods wonderfull workes and the more they doe make them knowne and declare them to others But in the graue all is forgotten 2. Gods Church is greatly edified thereby in which respect the Apostle saith to abide in the flesh is more needfull for you In the Saints that is true which Elihu saith should be namely that daies speake and multitude of yeeres teach wisdome The longer the Saints liue the more good they doe but after death they doe none when the night commeth no man can worke vpon which ground the Apostle exhorteth to doe good while we haue time 3. The Saints by long liuing purchase to themselues great honour and dignitie among Gods people and a strong stedfast confidence in God Men regard a good old seruant much more will God Two strong props haue old Saints to establish them and make them bold one is a remembrance of Gods former fauours whereby their hope of eternall life is made more sure vnto them another is a kinde of present expectation of the accomplishment of Gods promises which they haue long waited for By this it appeares that this particular promise is no light matter of small moment but a strong motiue to stirre vp children to obedience §. 105. Of long life prouing a curse to the wicked 2. Quest Why then is long life giuen to many wicked ones and why are many Saints cut off Answ Long life is of the same kinde that prosperitie is it may be turned to a curse as well as proue a blessing The wicked by liuing long on earth make their sins grow to the full as is implied of the Amorite they make their name to stinke the more on earth as a carion the longer it remaineth aboue ground the more it stinketh and they cause the greater torment in hell to be inflicted vpon them for as sinne is increased so shall that torment be increased The righteous haue their daies shortned for their good when they are shortned and that in these and such like respects 1. That they may be taken from the euill to come 2. That they might be made an example to others 3. That by a temporall death eternall condemnation might be auoided 4. That their chiefest and greatest reward might be hastened §. 106. Of limiting the promises of temporall blessings Thus we see there may be iust cause to alter as the former branch of this promise prosperitie so the latter branch of it long-long-life and yet no wrong thereby redound to the righteous nor benefit to the wicked 3. Quest Is not the truth of the promise impeached thereby Answ No whit at all For first all promises of temporall blessings are limited with such a condition as this if the performance of it may stand with Gods honour and the good of the partie to whom it is made 2. God doth neuer simply depriue his Saints of that which is promised but only in stead of it giueth a better as in taking away wealth he giueth the more store of grace in restraining liberty of body he giueth freedome of conscience with affliction he giueth patience by taking away this temporall life he giueth eternall life God herein dealeth as if one who hauing promised so much iron should in stead thereof giue as much siluer or for siluer giue gold and so for one pound giue the worth of hundreds or thousands §. 107. Of appropriating prosperity and long-life to the obedience which children yeeld to their parents 4. Quest Why is long-life and prosperity appropriated to this kinde of righteousnesse Answ It is not so appropriated to this as if it appertained to no other for it is elsewhere in generall promised to the obseruers of the whole law and to other particular branches thereof beside this yet in these and such like particular respects is it applied to the obedience of children 1. Because obedience to parents is one of the surest euidences of our conformity to the whole law in that thereby we shew our respect of Gods image and lay a good foundation for the performing of all dutie to man 2. Because a childes performing of his dutie to his parents is vnder God an especiall meanes that they doe well and liue long for as rebellious children make their parents with griefe to come the sooner to their graues so dutifull children make them to continue the longer in prosperity the Lord in recompence promiseth to such a childe prosperity and long life 3. Because parents are an especiall meanes to procure the welfare and long life of their children partly by their prouident care as Noami said to Ruth
Of parents making a will before they die 570 63 Of neglecting to make a will 571 64 Of parents leauing their estate to their children when they die 572 65 Of the inconueniences which improuident parents bring their children vnto after their death 573 66 Of parents impartiall respect to all their children 575 67 Of parents preferring a dutifull childe before a disobedient childe 576 68 Of the prerogatiue of the first borne sonne 576 69 Of parents partiality towards some children 578 70 Of the causes for which the first borne may be disinherited 579 71 Of the dutie of fathers and mothers in law 580 72 Of the peruerse carriage of fathers and mothers in law to their children 581 73 Of the faults of parents to their childrens husbands and wiues 582 74 Of their duty who are in stead of parents to orphants 583 75 Of the common neglect of orphants 584 76 Of the duty of guardians 584 77 Of the fraud of guardians 585 78 Of the duties of Schoolemasters and Tutors 586 79 Of the negligence of Schoolemasters and Tutors 587 VII TREATISE Of Seruants Duties § 1. A Resolution of the Apostles direction to seruants 589 2 Of the lawfulnesse of a masters place and power 591 3 Of the Anabaptists arguments against the authority of masters and subiection of seruants 592 4 Of a seruants feare of his master 594 5 Of the extremes contrary to seruants feare of their master 595 6 Of seruants reuerence in speech 596 7 Of the vices contrary to a seruants reuerance in speech 599 8 Of seruants reuerend behauiour to their masters 601 9 Of the faults of seruants contrary to reuerence in carriage 602 10 Of seruants obedience 603 11 Of seruants forbearing to doe things without their masters consent 604 12 Of the vnlawfull liberty which seruants take to themselues 606 13 Of seruants obedience to their masters commandements 608 14 Of seruants hearkning to their masters instructions in matters of their calling 608 15 Of seruants hearkning to their masters instructions in piety 609 16 Of seruants faults contrary to obedience in matters of religion 610 17 Of seruants obedience to reproofe and correction 611 18 Of the extremes contrary to seruants patient hearing of reproofe and correction 613 19 Of seruants amending that for which they are iustly reproued or corrected 614 20 Of seruing with trembling 615 21 Of seruing with sincerity 616 22 Of seruing for conscience sake 617 23 Of seruants willingnesse to performe their dutie 618 24 Of seruants quicknesse and diligence in their seruice 619 25 Of seruants faithfulnesse 622 26 Of seruants faithfulnesse about their masters goods 623 27 Of seruants carelesnesse ouer their masters goods 624 28 Of seruants fraud 625 29 Of seruants faithfulnesse in the businesses which they are to dispatch for their masters 626 30 Of seruants faithfulnesse in keeping their masters secrets and concealing their infirmities 628 31 Of seruants faithfulnesse in helping one another 629 32 Of seruants faithfulnesse about their masters children 630 33 Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow 632 34 Of seruants faithfulnesse about their masters person 633 35 Of the meanes to make seruants faithfull 634 36 Of seruants endeuour to make their iudgements agree with their masters 635 37 Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet 636 38 Of seruants forbearing to obey their master against God 637 39 Of seruants choosing good masters 639 40 Of the first motiue to enforce seruants duties The Place of Masters 641 41 Of the second motiue The Place of Seruants 642 42 Of the third motiue Gods will 642 43 Of the fourth motiue Reward of good seruice 643 VII TREATISE Of Masters duties § 1. OF the heads of masters duties 646 2 Of masters choosing good seruants 647 3 Of masters carelesnesse in choosing seruants 649 4 Of masters maintaining their authority 650 5 Of masters making their authority to be despised 651 6 Of masters too great rigor 652 7 Of masters commanding power restrained to things lawfull 653 8 Of masters presuming aboue their authority 654 9 Of masters commanding seruants to doe their dutie 655 10 Of the sinne of masters in suffering seruants to neglect their dutie 656 11 Of a masters wisdome in ordering things indifferent 656 12 Of masters offence against expediency 657 13 Of the power of masters to correct their seruants 658 14 Of the restraint of masters power that it reacheth not to their seruants life 659 15 Of masters excesse in correcting seruants 660 16 Of masters ordering that correction which they giue to their seruants 661 17 Of masters power ouer their seruants in and about their mariage 662 18 Of masters rigor in forcing mariages vpon their seruants or in seperating man and wife 664 19 Of masters power to dispose their seruants person 664 20 Of masters well managing their authority 665 21 Of masters endeuouring the saluation of their seruants 666 22 Of masters neglecting to edifie their seruants 668 23 Of allowing seruants sufficient food 668 24 Of defect and excesse in allowing seruants food 669 25 Of masters care about their seruants apparell 670 26 Of moderating seruants labour 671 27 Of affording seruants fit means for their worke 672 28 Of affording seasonable rest to seruants 672 29 Of denying seasonable rest to seruants 673 30 Of masters offence in keeping seruants from the rest of the Lords day 674 31 Of allowing time of recreation to seruants 675 32 Of masters care ouer their seruants in sicknesse and after death 675 33 Of neglect of seruants in sicknesse and after they are dead 677 34 Of masters prouiding for the future estate of their seruants 678 35 Of well imploying seruants 679 36 Of exercising seruants to a calling 679 37 Of appointing to euery seruant his particular function 681 38 Of disorders in families through masters negligence 682 39 Of masters ouerseeing the waies of their seruants 682 40 Of prouoking seruants to their duty both by faire and soule meanes 683 41 Of paying seruants their wages 684 42 Of masters iustice about their seruants wages 685 43 Of suffering seruants to prouide for themselues 686 44 Of kindnesse to be shewed to good seruants 686 45 Of vnkinde dealing with good seruants 688 46 Of the subiection vnder which masters are 689 47 Of the equality betwixt masters and seruants in relation to God 691 48 Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants 691 49 Of Gods impartiall respect of all 693 The first Treatise AN EXPOSITION OF THAT PART OF SCRIPTVRE out of which Domesticall Duties are raised EPHES. 5. 21. Submit your selues one to another in the feare of God §. 1. Of the Apostles transition from generall duties to particulars AS there are two vocations whereunto it hath pleased God to call euery one one Generall by vertue whereof certaine common duties which are to be performed of all men
For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together 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 glorie and God purchased the Churchwith his owne bloud 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 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 Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ 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 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 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 §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his 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 their 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 From hence by iust consequence it followeth that Christ merited 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 had 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 1. Obiect He endured the crosse for the ioy which was set before him 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 2. Obiect He became obedient to the death of the Crosse 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 3. Obiect Christ being man was bound to the Law and therefore for himselfe 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 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 This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie 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 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 principall 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 That end is set forth in these words that he might sanctifie it hauing 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 meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. 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 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
drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge 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 therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue 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 heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing 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 beene expounded before sheweth 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 downe by the Apostle as they serue 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 vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
matrimoniall vnitie is so necessarie as it may not be dis-united or dissolued though one be a Christian the other a Pagan If any brother saith the Apostle hath a wife that beleeueth not let him not put her away And the woman which hath an husband that beleeueth not let her not leaue him The reasons of this inuiolable vnion are especially two One taken from the Author of mariage the other from the Nature thereof 1. The Author of mariage is God It is his ordinance and he it is that by his ordinance hath made of two one flesh Now marke the consequence which Christ as a ruled case and vndeniable principle inferreth thereon What God hath ioyned together let no man put asunder If no man then nor wife nor husband himselfe 2. Such is the Nature of the matrimoniall bond as it maketh of two one and more firmely bindeth them two together then any other bond can binde any other two together how then should they be two againe §. 3. Of Desertion The vice contrary to matrimoniall vnitie is Desertion when one of the maried couple through indignation of the true religion and vtter detestation thereof or some other like cause shall apparently renounce all matrimoniall vnitie and withdraw him or her selfe from all societie with the other and liue among Infidels Idolaters heretiques or other such persecutors as a faithfull Christian with safetie of life or a good conscience cannot abide among and though all good meanes that can be thought of be vsed to reclaime the partie so departed yet nothing will preuaile but obstinatly persisteth in renouncing all matrimoniall fellowship This Desertion is in the case of mariage so capitall as it freeth the innocent partie from any further seeking after the other In which respect the Apostle saith If the vnbeleeuing depart let him depart A brother or a sister is not vnder bondage in such cases 1 Cor. 7. 15. By bondage he meaneth matrimoniall subiection by reason whereof neither of the maried persons haue power of their owne body but one of the others Now they that are not vnder this bondage are not bound to seeke after it That Desertion therefore on the delinquents part is such dissolution of mariage as freeth the innocent partie from the bondage thereof In many reformed Churches beyond the seas Desertion is accounted so farre to dissolue the very bond of mariage as libertie is giuen to the partie forsaken to marie another and it is also applied to other cases then that which is aboue mentioned as when an Infidell Idolater or Heretique shall depart from one of the true religion for other causes then hatred of religion or when both man and wife hauing liued as Idolaters among Idolaters one of them being conuerted to the true faith leaueth his abode among Idolaters and goeth to the professors of the true faith but can by no meanes get the other partie to remoue or when one of the true religion shall depart from another of the same profession and will by no meanes be brought to liue with the partie so left but openly manifesteth peremptorie obstinacie the matter being heard and adiudged by the Magistrate the mariage bond may be broken and libertie giuen to the partie forsaken to mary another But because our Church hath no such custome nor our law determined such cases I leaue them to the custome of other Churches §. 4. Of matrimoniall Chastitie The second necessarie common-mutuall mariage-dutie is Matrimoniall chastitie Chastitie in a large extent is taken for all manner of puritie in soule or body in which respect the Apostle calleth the Church of God a chaste virgin But in the sense wherein we here vse it it especially appertaineth to the body which is that vertue whereby we possesse our vessels to vse the Apostles phrase in holinesse and honour or more plainly to our purpose whereby we keepe our bodies vndefiled Chastitie thus restrained to the body is of Single life Wedlocke  That of single life is opposed to fornication and it is either of such as neuer were maried Such an one was S. Paul in which respect he wisheth that all were as he 1 Cor. 7. 7. Or of such as are lawfully freed from the bond of mariage Such an one the Apostle calleth a widow indeed Chastitie of wedlocke is that vertue whereby parties maried obseruing the lawfull and honest vse of mariage keepe their bodies from being defiled with strange flesh thus the Apostle commandeth wiues to be chaste Tit. 2. 5. So as they that keepe the lawes of wedlocke are as chaste as they that containe Here by the way note the dotage of our aduersaries who thinke there is no chastitie but of single persons whereupon in their speeches and writings they oppose chastitie and matrimonie one to another as two contraries Some of their holy Fathers and Popes and those not the least learned nor of worst note among them haue inferred by their arguments against Priests mariage that Mariage is a liuing in the flesh a sowing to the flesh a pollution of the flesh To that purpose S. Pauls aduice to man and wife to abstaine that they may giue themselues to fasting and prayer is vrged but directly contrarie to the intent of the Apostle For 1. He speaketh there of extraordinarie humiliation 2. He interposeth this limitation for a time 3. He saith not simply that ye may pray but that ye may giue your selues or haue leasure to prayer as if it did only hinder but not pollute prayer But how can the forenamed spots and blots of mariage stand with that beautie and glorie wherewith the Apostle setteth it forth in these words Mariage is honourable in all Hâ—b 13. 4. If mariage were as Papists set it forth to be the mariage-bed were verie vnfitly called a bed vndefiled Behold how contrarie the spirits of S. Paul and of their Popes were I wot well farre more contrarie then chastitie and matrimonie But to returne to our matter cleare it is that maried persons may be chaste and accordingly they ought to be chaste To which purpose the Apostle counselling men and women for auoiding fornication to haue wiues and husbands inserteth this particle OWNE Let euerie man haue his OWNE wife and euerie woman haue her OWNE husband whereby he implieth that they should not haue to doe with any other That which Salomon expresseth of an husband by the rule of relation must be applied to a wife As the man must be satisfied at all times in his wife and euen rauisht with her loue so must the woman be satisfied at all times in her husband and euen rauisht with his loue By the like rule the precept giuen to wiues to be chaste must husbands take as directed to themselues also and be chaste This dutie did Isaak and Rebekah faithfully and mutually performe each to other 1. It was one maine end why mariage especially since the
for their children 1. That the match which they prouide be meet so said God when he was about to prouide a match for Adam I will make him an helpe meet for him Therefore the match prouided must not be too neere of kin of a contrary religion of too vnequall an age of too great disparity in estate These things will hinder loue and cause disdaine and hatred of one another 2. Though the match may seeme meet in the parents eie yet he may not force his childe thereto Could a fitter match haue beene found out for Rebekah then Isaak yet Rebekahs friends asked her consent I denie not but parents may vse all manner of faire meanes to moue their children to yeeld to that which they see good for them but if they cannot moue them to yeeld to referre the matter to God and not against their childrens minds to force them When God had made a most meet match for Adam he brought her to the man namely to see how he would like her For the neerest bond of all is betwixt man and wife a man must leaue father and mother and cleaue vnto his wife man and wife must alwaies liue together great reason therefore that at the first ioyning them together there be a mutuall liking of one another lest euer after there be a perpetuall dislike and though the authority of parents ought in this case to be inuiolable yet a middle course is so to be held as the parties may willingly with a mutuall consent ioyne themselues together §. 55. Of the extremes contrary to parents care in prouiding fit mariages for their children The extreme in the defect is when parents carelesly let their children passe the floure of their age and neuer consider whether need require that they should mary or no. Their children may sit long enough before they seeke out a match for them vnlesse it be brought to them and when one is offered though it be neuer so fit yet except they may make an aduantage thereof to themselues they will hardly yeeld to it Thus they make their children to seeke out mariages for themselues and without their consent to make them vp or else to liue in discontent if not in vncleannesse By the carelesnesse of parents in this respect are children oft made a prey to the deuill whereof at the day of iudgement parents shall giue an account to God The extreme in the excesse is when parents through a couetous desire to get great and rich matches for their children marie them before they be of yeares of discretion to like or dislike to know what is meet or vnmeet or able to performe euen the essentiall duties of mariages seldome doe such vnlawfull mariages prosper In a like excesse doe they offend who for outward aduantages match their children to such as by nature are vnfit for mariage to ideots to idolaters to profane persons or they care not to whom And if their children like not these matches they will doe to the vttermost of their power what they can to force them thereunto Many mischiefes ordinarily fall out vpon such mariages as vtter dislike betwixt husband and wife continuall complaining one of another inquiring after diuorce or any other separation wishing yea practising one anothers death To all these mischiefes doe parents the cause thereof make themselues accessary §. 56. Of parents prouiding a stocke for callings and mariages of their children An especiall outward meanes whereby parents may be the better inabled to prouide fit callings and mariages for their children is before hand to lay vp some stocke or competent portion for their children This is comprised vnder that generall prouision whereof he that is carelesse is counted by the Apostle worse then an insidell but more expresly is it noted in these words Parents ought to lay vp for their children and commended in Abrahams example While children are vnder their parents they haue no meanes to lay vp for themselues for all their seruice is for their parents But in regard of the times wherein we liue it is needfull for setting vp in a good calling and for obtaining a fit match that children haue some stocke and portion It lieth therefore vpon the parents and their duty it is to prouide it Obiect Christ forbiddeth to lay vp treasures on earth Answ If the scope of that place be rightly marked it will appeare that Christ there forbiddeth not simply the thing it selfe but 1. The minde of him that layeth vp namely when it is filled full of carking and distrustfull thoughts fearing that in the time to come he shall not haue sufficient To this purpose doth Christ propound Gods prouidence ouer fowles and lillies 2. The manner of laying vp when temporall things are preferred before spirituall and heauenly therefore he addeth this precept but lay vp treasures in heauen c. 3. The measure when men neuer thinke they haue laid vp enough but scrape what they can come by iustly or vniustly and spare more then needs euen things necessary from themselues and others to make a great stocke and portion for their children The word of treasuring vp which Christ there vseth implieth an immoderate measure Among other needfull cautions for parents to be obserued in laying vp for their children these three are especially to be noted 1. That iustly they come by that which they lay vp and lay nothing towards a childs portion which is any way vniustly gotten for the treasures of wickednesse profit nothing they may proue a fire to consume parents themselues their children their house and whole posterity 2. That they couet not too much to make their children rich and for that purpose liue meanly and basely themselues yea and depriue themselues of many necessaries An egregious point of folly is this which Solomon hath much taxed 3. That all needfull duties of charity to the poore and of iustice to the Church and common-wealth be performed and pretext of laying vp for children hinder none of these §. 57. Of the extremes contrary to a parents prouiding portions for his children The extremes contrary to the forenamed dutie are these 1. When parents liue at the vttermost extent of their estate and from time to time spend all their reuenues or all their gaines and so are scarce able to make euen at quarter day or yeares end What stocke or portion can they lay vp for children 2. When parents liue aboue their estate and spend riotously their ordinary gaines or reuenues and for other necessary affaires are forced to runne into debt Many are so farre from helping their children in this kinde as they are maine hinderance vnto them vrging their eldest sonne especially who is their heire to be bound for them and so lay such a burden on his backe as to vse the common phrase they make it cracke againe 3. When parents haue enough for themselues and their children and yet so