ministration And this is not only between those where one party is an Infidell but also if he be a prophane person and not yet called For the latter namely edifying of one another this must be done 1 By remoouing the impediments which may hinder this spirituall edification the greatest of which is sinne wherefore we must watch one ouer another for the auoyding of sinne This watchfulnesse shewes it selfe a waies 1 preuenting of a sinne if we see them purposed to commit any as Rebecca did preuent Isaac in blessing Esau which if according to his purpose he had done hee had sinned 2 In redressing of any thing that is out of ordâ—r as Zipporah dâ—d redresse that fault of Moses child who neglected the circuÌ„cision of his child Here also is place for admonition whereby the faults one of another are amended as Naamans seâ—uant did and Abigail also to Nabal This milde and gentle admoâ—ition doth especially belong to the husbaâ—d 2 By vsing the meanes of â—difying one of anoâ—her for the cherishing of the graces in either of them as by obseruing them and by praising and wâ—se commendations of them in one another 1 The. 5.11 â—nd the good example of each other for the increasing of them This condemnes those wiues and husbands that hinder the saluation one of another 3 Concerning the welfare of the body and person of one another Eph. 5.28 29. this duty is well set down by the Apostle that they should nourish and cherish one another in all estates and coâ—ditions Yea this Gâ—n 2.18 is the maine end of their comming togeâ—her Prou. 17.17 A true friend is alwaies constant in his loue alteration of statâ—s cannot alter his affections If this be true of friends much more then betweene man and wife This appeareth in Rebecca that had a tender care of her husband so that shee knew what hee best loued and so prouided it for him Gen. 27.9 This serues to reprooue the vnnaturalnesse of those that grudge one another things conuenient in any sicknesse c. The husbands complaining of great charges the wiues of their labor and paines and so making their afflictions more hâ—auy and grieuous as two Oxen in the yoke one drawing backward as Iobs wife did Iob 2. See Iob 19.17 Of this so let vs be perswaded that when God laies the crosse vpon one God layeth it vpon the other for the tryall of their patience 4 Concerning the good name one of another that the good name of the one ought to bee as deare vnto the other as their owne name Such a care had Ioseph of Maries good name Mat. 1.19 And so Bathsheba was in the 2 Sam. 11.5 carefull for Dauids credit For Pro. 22.1 Eccles 7.3 A good name is better then riches then life yea then any thing else Againe how will this knit their hearts together when they perceiue each other care for the credit one of another as the contrary bringeth heart-burning contention iealousie and debate betweene them For the performance heereof these 4 things are to be marked 1 To haue a care to preuent an ill name in which we must haue respect to these 3 especiall things 1 What the wife doth relate of the husband or he of her 2 What they doe heare to take heed of their eares 3 To take heed to their iudgements what censure they giue of it For the first that they diuulge not their infirmities 1 Pet. 4.8 but couer and hide them as Ioseph did This condemnes those that discouer and lay open their husbands and wiues imperfections which fault is so much the greater in these two respects 1 Because these two being so neerly linked together doe know more by one another than any other and so if these blaze their imperfections abroad it is a most foule fault 2 Bâ—cause of all they are most bound to seeke the credit one of another For the bond betweene man and wife is more neere than betweene father and sonne as appeares Gen. 2.24 So that if Cham were cursed for discouering his fathers fault much more shall such a husband or wife be accursed that lay open the infirmities one of another 2 For our eares that they be not open to receiue newes and tales one of another that our eares be not ready and willing itching to heare false rumors and surmises Our iudgement must be very sparing or very charitable that we suspend our iudgement and not straightway rashly giue our censure as Ioseph by all likelihood did of Mary otherwise there will be many euill surmises iealousies and suspitions Or if wee giue our censure it must be in loue the properties whereof the Apostle setteth down 1 Cor. 13.7 8. either that we intâ—rpret it if it be doubtfull in the best part or that we mitigate and extenuate it so farre as well wee may as Abigail did mitigate to Dauid her husband Naâ—als faults whereas Michol did exasperate and aggrauate her husbands infirmitie as she thought 2 For redressing of an ill name that if an ill report be raisâ—d that the wife hide it not from her husbaâ—d but discouer it to him that if the report be vpon iust ground hee may be brought to râ—pentance if vpon suspicion that hee may be warned to preuent it 3 For the procuring of a good name that they gladly report and diuulge their good parts as the husband of that good wife Pro. â—1 28. and willingly to heare the good report one of another 4 For the preseruing of a good name they must if they heare a good report of one another giue notice thereof to each other not to glory in it themselues and to be proud of it but to glorifie God for it For the manifestation of this care this must bee vsed viz. that both reioyce and grieue mutually for the good or ill name one of another by which simpathy and fellow feeling our loue and care of one anothers credit will plainely shew it selfe 4 Concerning the goods of one another that as they hâ—ue a mutuall right in the possessioÌ„ of all so they ought mutually to be prouident for the wealth and good estate of each other to preserue and increase it this is a common duty common I say because vsually wiues put this off to their husbands but read Pro. 31. and we shall â—ee the contrary This so on the one side reprooues vnthrifty and couetous husdands and on the other idle wiues Now generally if all these duties were performed how comfortable peaceable and ioyous would the band of marriage be which wee see many by neglecting the performance thereof to make most wearisome and burdensome so that after a while theâ— begin to be weary one of another to wish the death of each other and such other grudges contentions and discomforts doe arise betweene them Duties CoÌ„mon Absolutely necessary Chastity Cohabitation Conuenient to be performed one to another Loue Care both to others as the care of the worship of God in the family c. Particular The Apostle doth
they will not be their husbands seruants and why should they send for them say they c 3 That whatâ—oeuâ—r charge the husband layeth vpon them they ought to pâ—rforme it So did Ieroâ—oams wife though a Queene 1 Kings 14 2. and Sarah Gen. 18.6 Now as if â—hey were to be drudges and seruants to doe euery thing themselues but to set to their owne hands in any case of â—eed and necessity which condemnes thoâ—e that repine and grudge against their husbaâ—ds commands c. For Reproofe two things are to be obserued in it 1 That shâ— meâ—kely and genâ—ly take reproofe 2 That she readiâ—y redrâ—sse the things reproued The patient bearing of reproofe is a speciall branch of a quiet and meeke spirit 1 Pet. 3.4 For as we say the diuell is good when hee is pleased and peruerse natures will yeeld when they haue all things at their owne will and desire but if whâ—n they are crossed and checked they then take it patiently and submit themselues this indeed is praise-worthy And by this 1 They much manifest the reuerence which they beare vnto their husbands 2 They shall learne much wisedome by the milde and patient hearing of reproofe as Mary did Iohn 2.4 5. Sâ—ee replyed not againe roughly but learned wisedome her selfe and thereupon instructed the seruants what they should doe This benefit they lose by passion anger and impatiency Yea but what if the husband be eager and bitter in his reproofe Answ Shee must not raile againe giuing word for word c. Iacobs reproofe of Rahel Gen. 30.2 was sharp and bitter yet wee read not but shee tooke it meekely without railing againe Obiect What if it be vniust Answ 1 She must by any meanes endeauor to make him see his own error 2 If he will not heare her but be furious and obstinate shee must beare it patiently and meekly euen as seruants in the like case must doe 1 Pet. 2.19 which condemnes those wiues that are vnpatient of reproofe c. The redressing of a fault must be onely when she is iustly reproued for otherwise where no fault is there needs no amendment Now shee may bee reprooued either for neglect of some duty or committing some fault for the former her duty is to perfoâ—me it more carefully afterwards The latter namely committing of a fault is either when it cannot be vndone or remedied being once done then is required her repentance and sorrow for it with promise purpose and endeauour neuer to doe it againe 2 If it may be redressed that shee doe it speedily as all Christians ought to doe and specially wiues So Rahel did by her Idoles Compare Gen. 31.19 with Gen. 35.2 3 4. So much for the kindes of obedience Now come we to the generall point viz. The Manner how this obedience must be performed where two things are propounded to the wiues consideration 1 The place of her husband who is to her in Christs roome and stead and therefore shee must obey her husband as if Christ were before her 2 Her owne place shee is to her husband as the Church is to Christ and therefore as the Church obeyeth Christ so must shee her husband As vnto the Lord ver 22. The wife must so subiect her selfe vnto her husband as shee would vnto the Lord Iesus Heereof there are 2 maine branches 1 Negatiue No other obedience is be performed to the husband but such as may stand with the obedience due to Christ 2 Affirmatiue such obedience as shee should performe to Christ such must shee performe to her husband The former hath beene handled verse 21. â—nd it is a necessary duty râ—quired in all obedience so â—specially in this beâ—ause it is the least of all other that noâ—hiâ—â— be done contrary to it Reasons are first because 〈◊〉 husband is in Christs roome and he indeed is the proper husband and therefore his will must not be thwarted and crossed 2 Seeing many good wiues are worst vsed of their husbands of whom shal they receiue their reward of their obedience but of Christ Hence arise two further considerations 1 That if God and Christ Iesus doe command a duty and the husband will not assent that shee should performe it shee must doe it without and against his consent Prouided 1 That shee be fully assured that it is Gods Commandement and that obedience to her husband in this case is contrary to it 2 That she be not rash and hasty to say God commands it therefore I will doe it but that first shee vse all gentle meanes possibly shee can to winne her husbands consent 2 That if the Lord forbids any thing which her husband commands shee must not doe it Onely take two caueats 1 That she be sure God commands the contrary 2 That shee first perswade him gently and meekely to forbeare and not to vrge and presse it vpon her being contrary to a higher commandement but if all this serue not she must obey Christ rather then him Examples of wiues resisting their husbands are very sparingly set downe in Scripture We read of Rebecca Gen. 27. and of Abigail 1 Sam. 25. But these were extraordinary and serue onely in the like case Yet we may giue some examples as if the husband forbid the wife to keepe holy the Sabbath day if hee command her to weare garnished apparell paint her face to run to Stage-playes c. shee must not obey because God commands the contrary Therefore as the Church is in subiection to Christ euen so c. The affirmatiue part is that such obedience as the Church performeth to Christ the same must the wife vnto her husband The manner of obedience of the Church to Christ is manifested in fiue poynts 1 Reuerence 2 Sincerity 3 Cheerefulnesse 4 A good conscience 5 Constancy and perseuerance Reuerence Obserue but the book of Canticles and we shall see how reuerently the Church carrieth her selfe to Christ so must wiues to their husbands and though this as is said before be a particular duty yet in some sort it is also a generall grace to be exercised in the performance of euery duty Sincerity Saints will pretend no more in their outward actions but what they intend in their hearts the like is to be performed by wiues 1 Because they haue to deale not onely with their husbands who are men and can looke but vpon the outward work but also with Christ who beholdeth the heart affection 2 When their obedience commeth from the heart it is both acceptable to Christ pleasing to their husbands Willingnesse as the Church doth readily and cheerfully obey Christ Psalm 110.3 so must wiues obey their husbands as Sarah did Gen. 18.6 whose willingnesse was apparant by her readinesse to doe that which Abraham did bid her otherwise her obedience is neither acceptable to Christ nor pleasing to her husband nor profitable to her selfe This cheerefulnes as it is planted in the hâ—art so it must be shewed in the countenance by her speech and actions A
to mooue wiues to the performance of these duties Hence these Corollaries 1 There is as good reason the wife should yeeld subiection to her husband as the Church to Christ 2 That by this subiection the wife shall haue an euidence within her that she is of the Church Now for the generall vse of all If these duties be required of wiues how carefull ought parents to be to make choice of such husbands for their daughters as be men of knowledge wisedome and fearing God to whom they may willingly submit themselues Vers 25. Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it THis duty of Loue is a generall duty and compriseth vnder it all other duty running thorow all the branches of them And it is shewed by the husband 1 In the vsing of his authority and this two waies 1 By a tender respect towards his wife 2 By a prouident care to prouide for her Tender respect is either inward and this 1 In opinion as touching both her Place to account her his yokefellow her Person to account her in particular the best wife he could haue had and the most fittest for him though other may excell her in beauty riches or other good qualities 2 In Affection to delight in her onely Or Outward that hee carry himselfe as a mâ—n of knowledge 1 Pet. 3.7 And this is shewne 1 By giuing no iust offence vnto her 2 By couering that offâ—nce which she shall giue vnto him That he may giue no iust offence to her he must haue regard and respect 1 To the duties which she performeth 2 To those things that belong to himselfe In the former that duty of the husband is 1 Kindly to accept what his wife performeth This will be a witnesse of his loue to her and a great incouragement otherwise it will minister griefe and tediousnesse vnto her This is manifested first in regard of her Reuerence That he answer her courtesie with courtesie againe for this may well stand with his authority neither doth it preiudice it at all This condemnes those that Lordly ouer-looke their wiues 2 In regard that shee will doe nothing without his consent hee must willingly yeeld her his consent as the Shunamites husband did 1 Kings 4. Alwaies prouided that thâ— request be iust and lawfull 3 In respect of her obedience he must haue a care that hee be not rigorous to exact all that hee may Nor to call her to so strict examination as hee doth his seruants Yea his heart must trust in her and account her faithfull and yeeld a generall consent to her in many poynts as 1 Hee must note what is most proper vnto her and heerein giue ouer the charge vnto her for the tryall of her wisdome and manifestation of his faithfull trust he reposeth in her as in gouerning the house 1 Tim. 5.14 Trimming and decking of it prouision of victuals education of young children care ouer the maid-seruants Yet still interposing his authority to moderate there where he sees excesse 2 Another duty is to commend and praise her where he sees her doe well Prou. 13.28 29. Now in respect of those things that belong to the husband to be performed to the wife the duty is That in all things he vse Gentlenes Mildenesse Amiablenes and Familiarity Whereunto is that bitternesse mentioned Col. 3.19 opposed where a metaphor is vsed taken from such things as are bitter in the taste as gall c. which when it is mingled with other sweet things maketh them distastefull So if the husband in his authority reproofes commands c. things in themselues wholesome shall be bitter and fierce the wife will neuer brooke nor disgest them In particular this is shewed 1 In his speeches of her 2 In his carriage to her That he speak of her to others with that mildnes that others may see hee loues her otherwise rayling and reprochfull speeches of her will make others to brand him for an vnkinde husband and also if it come to his wiues hearing cause her to be offendâ—d â—oth for that hee loues her not and also doth thus 〈◊〉 her To her selfe his speeches and 〈…〉 must sauour of gentlenesse as doe thoâ—e 〈…〉 to the Church in the Canticles such like 〈…〉 be vsed in familiarity vpon occasion though not vsually 2 In instruction to doe it with meeknesse 1 Tim. 2.25 Also that he proclaime not her ignorance to her children and seruants but for the publike to instruct her rather by the childrâ—n and seâ—uants in Catechizing of them as in tâ—aching children their dutie we teach old men though wee name them not Reseruing particular instruction to be vsed in priuate 3 That in bidding her do any thing he do it rather by wishing and desiring that such a thing were done and by praying and intreating her Philem. ver 8 9. Gen. 12.13 than by commanding But yet in commanding he must obsâ—rue 1 For the matter 1 That hee command nothing which is vnlawfull nor forbid any thing that is lawfull 2 That hee command nothing which in her conscience she cannot yeeld vnto yea though himselfe know it to be a thing lawfull yâ—t must hee wisely weigh and consider whether it be a matter of great moment and consequence if not to gratifie his wife and to tarry till shee be better perswaded and not to exact it at all 3 That hee command nothing vnbeseeming her place as Ahashuerosh did therein offending or that which shee is vnwilling to doe or that which is idle and friuolous for this makes her thinke that hee hath a light â—steeme of her 2 For the maner that he do it not too frequently but vse it as a sober graue man doth his sword though he weare his sword yet he drawes it but in time of need not vpon euery light occasion like a swaggerer Nor peremptorily whâ—n there is no necessity Nor proudly vpon ostentation as many will boast what they can make their wiues doe that they can make them light a pound of Candles at the wrong end c. 4 In Reproofe that hee doe it gently with exhortation intimating that such a thing was done amisse For the matter of reproofe hee must haue care 1 That the thing he reproues her for be alwaies iust and true auoyding hâ—rein two faults 1 Ouer-much credulity not rashly receiuing a report of her 2 â—uspicions which are the seed of iealousie the bane of marriage 2 That it be weighty heereby to shew how hardly hee is drawne to it that euen necessity constrainâ—s him because of some danger either to her owne soule or their estate This also manifesteth his loue vnto her Hence wee read that when husbands did reproue their wiues it was vsually for sinning against God Gen. 30. Iob 2.9 2 Sam. 6. Especially if the thing be priuate for otherwise if it be a light matter the wife will think it to be nothing but reuenge For the manner 1 That hee doe it sparingly and rarely to
her But first hee ought to loue her therefore because she is now his wife 2 What was there in the Church that Christ could loue and effect and though hee loue those graces in her which are of his owne bestowing yet he loued her before he bestowed those on her 3 Some will say that they be so peruerse that they deserue rather hatred than loue But 1 this ought not to stir vs vp to hatred but rather to shew our wisedome to amend it 2 The Church it selfe is full of corruption rebellion and prouocation to anger and wrath yet Christ continues still to loue her 4 Some will say that she will doe mee no good but be a burden to mee all my life If this come through some infirmity yet may shee doe thee good by her patience and well-bearing of this affliction 2 If it be a wilfull peruersenes yet this is no charitable censure for loue hopes the best 3 Let him consider what good profit the Church yeelds vnto Christ 2 Concerning the other patternes of a mans owne selfe this likewise is added to the former not as a greater or stronger motiue but as that which more sensibly and easily is perceiued of vs than the former Wherein the Apostle sendeth vs to the schoole of nature No man euer yet hated his owne flesh Seeing then that by the ordinance of God a mans wife is made as neere to him as his owne flesh therefore as nature teacheth him to loue and cherish the one so ought conscience and religion teach him to loue the other for his wife is himselfe Therefore 1 As in his body if one member be cured all reioyce at it so if he be helpefull and louing to his wife himselfe shall reape the comfort of it 2 As likewise if any one be neglected and receiue hurt the damage redoundeth to the head and other parts so if the wife be not tendered and cared for the hurt and smart will be the husbands Therefore euery one of you doe yee so let euery one loue his wife euen as himselfe and lâ—t the wife see that shee feare her husband vers 33. IN this Verse is laid down the conclusion of all concâ—rning a briefe summe of the matter which before hee had deliuered briefely repeating and applying it Out of them we learne two points 1 That euery one ought to apply that to himselfe in particular which the Minister speaks to all in generall Euery one doe so This duty Christ doth often imply in his Sermons as Mar. 13.37 Luk. 8.8 but more plainely in those 7 conclusions to the 7 Churches Reuel 2. 3. when after a general instruction to al he wils euery one to apply it particularly to himselfe But they might think that what was spoken to all in generall was spoken to none The reason is because herein consists the profit of the Word for who can take comfort by the promises vnlesse that he be perswaded they belong to him Who regardeth the iudgements and threatnings vnlesse he in particular can tremble at them Or who taketh profit by directâ—on oâ—t of the Word but he who thinketh with himselfe I ought to do thus and thus c The vse is That as wee haue heard the particular duty of man and wife laid downe so euery one in that state and condition should now make vse of them to himsâ—lfe in particuâ—ar 1 Such as haue beene married that examining themselues by this rule 1 They may haue ioy and comforâ— of that which they shall finde themselues to haue done well 2 To be humbled for that whâ—rein they haue failed 2 Such as are maâ—ried that they may learn to amend what is amisse and to hold on constaÌ„tly in what they perform aright 3 Such as may be married that they may know how to perform their duties according to the word of â—od and not be led away with the common custome and practice of the world 2 That as we must apply so we must know what to apply namely euery one his owne particular duty Therfore Paul biddeth euery husband to loue his wife and euery wife to feare her husband For euery one is to giue an account for the neglect or performance of his owne duty neither shall any man be condemned for another mans fault Ezek. 18.20 The husband shall not be blamed for his wiues fault nor benefited by her obedience if he neglect his own duty as if they must needs goe both to heauen together But if one haue a care and the othâ—r be carelesse of his duty though heere the coniunction be neere yet heerâ—after shall there be a perpetuall separation Luke 17.38 The want of this particuâ—ar application is the very bane of marriage for whilst thâ— husband is rigorous to exact his wiues duty the wife looks only to that how her husband ought to â—oue her comfort her it comes to â—â—sse that neither of them regard their owne raâ—hâ—r let the husband looke to his owne and the wife to hers that both of them he for his loue she for hâ—r own obedience may receiue of God a recompence of reward Ephes 5. part of the 23. and 24. verses Christ is the head of the Church and the same is 〈◊〉 Sau◠〈◊〉 our of his body The Church is in suâ—iâ—ctio◠〈…〉 all things HAuing formerly handled the maine scope of these words namely as an argument to enforce the duty of the wife â—et vs consider them absolutely and seuerally by themsâ—lues â—n thâ—m we may obserue two poynts 1 The authority of Christ set downe 1 Vnder a metaphor in this word Head 2 By the benefit and end of it in that he is a Sauiour 2 The duty of the Church 1 Wherein it consists namely in subiection 2 What is the extent of it It is in all things Head This metaphor is applyed to Christ in diuers respects but two espâ—cially 1 In regard of that dignity and dominion Christ hath ouer the Church 2 In respect of that spirituall vertue and efficacy that the Church receiueth of Christ For the first see Col. 1.18 For the second see Ephes 4.15 16. For both ioyntly see Ephes 1.22 23. Both of these are set downe in the Text. The former by the inference that as the husband hath authority of his wife so Christ ouer the Church The second by the benefit that comes of this authority hee is the Sauiour of the body Instructions In that Christ the Sonne of God equall to 〈◊〉 c. is the head of the Church to whom shâ—e is vnitâ—d This shewes the exceâ—ding great glory of the Church in which respect the glory of the Saints now is farre greater than was that of Adam in his innocencâ— yea of the Angels in heauen Neâ—ther are the infirmities of the Church such as that they can blemish this glory Neuerthelesse we sâ—e how they are here despised and contemned Esa 63.2 1 〈◊〉 4.13 The reason is because the world seeth not 〈…〉 of the Church nor pâ—rceiuâ—th this
Heauen The friend That is such a one as the Bridegroome deputeth in his stead to wooe the Bride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring her home to prouide for the marriage c. Standeth and heareth him and reioyceth because of the Bridegroomes voyce Hee reioyceth for the good end of his seruice and that the Bridegroome doth in person performe that which he did for him 2. The Allegory The Bride is the Church the Bridegroome is Christ the Friend of the Bridegroome is here meant particularly Iohn who was sent to prepare the Bride for Christ for this was the end of his Calling Now hee hearing that Christ is come and himselfe speaketh to his Bride and that the people hearken vnto him now doth he reioyce c. Now the application is excellent and very fit to conuince that enuious and ambitious conceit which possessed the disciples minds concerning the greatnesse of Iohn aboue Christ I am not saith Iohn the Bridegroome but the Friend sent to prepare and fit the Bride for him now how great a sinne and offence were it for vs if being sent to woe for the Bridegroome I should speake for my selfe if I should take the honour due to him vpon my selfe and so cause the Bride to commit idolatry and spirituall fornication with another man Now come we to the instructions arising from the maine scope of these verses which is to shew the great difference that is betweene the Ministers and Christ Wee may obserue first the Comparison secondly the Inference The Comparison sheweth first the place of Christ and the place of the Church The point is Christ is the onely Bridegroome and Husband of the Church and the Church is the Spouse and Bride onely of Christ Whence it is that such titles of Head Husband Bridegroome are giuen to Christ onely in relation to the Church of Wife Loue Spouse to the Church onely in relation to Christ 1. Cor. 11.3 Eph. 5.25 Mat. 9.15 Ephes 5.23 and in the booke of the Canticles Chap. 4.8 Eph. 5.23 Three especiall reasons there are why a man hath the prerogatiue to be a Bridegroome 1. The gift and consent of the Parents 2. The loue and choice of the party that is the Bridegroome 3. The willing consent and liking of the Bride 1. Ioh. 17 6 9 11 23 25. The Church is the gift of the Father 2. Ephes 5.25 Act. 20.28 Hos 2.19 20. The loue and choice of Christ Ephes 5.26 3. Cant. 2.16 Ephes 5.24 The good liking and willing obeâ—ience of the Church This then is the prerogatiue that is due onely to Christ Vse This commends vnto vs the great loue of Christ in vouchsafing this honour to the Church to debase himselfe so farre as to be her Bridegroome Whereas indeed the best in the Church may say as Iohn Mat. 3.11 I am not worthy to carry his shooes and as Abigaile said when she should be Dauids wife 1 Sam. 25.41 When Hester was taken to be Ahashuerosh his wife though she were a poore captiue yet was there some cause why the King loued her viz. because she pleased him Ester 2.9 but in the Church there is no cause why Christ should cast his loue on her as appeares Ezek. 16.6 2. How carefull ought we to be in pleasing of him and by loue to answer this his loue to carry our selues reuerently to subiect our selues vnto his commandements to seeke his honour not to carry our selues rebelliously presumptuously and proudly Againe this is matter not onely of instruction but of triall also whether wee are of the Church or no. This will appeare by our carriage for if we be proud contemptuous of our brethren worldlings couetous c. it shewes that the Spirit of Christ is not in vs whereby wee aâ—e vnited vnto him and one vnto another if it were then would the fruits thereof be in vs as loue meekenesse c. 3. For Consolation first that so Christ will performe the duties of marriage what are they That he will protect and defend and prouide for her for he is both able because God and willing because he was not constrained to take the Church for his Spouse Gen. 20.16 Secondly so Christ is a companion with vs in all distresses Act. 9. though he were in Heauen yet by vertue of this vnion he was persecuted so Mat. 25. penult Heb. 2.17 Thirdly the Law of marriage requireth that there be a communication of all the goods of the Husband with the Wife Now Christ is rich and full of grace and so is the Church Psal 45.13 Though the Church start aside sometime yet doth not God cast her away Ier. 3.11 Ezek. 33.10 11. Yea such grace is giuen the Church that she shall neuer fall away finally Rom. 11.29 Ioh. 10.28 Ioh. 13.1 So that this bond is indissoluble and neuer to be broken which is another consolation we receiue from hence that we are the Spouse of Christ 4. For refutation So the title giuen to the Pope of Rome to be Head of the Church is most dishonourable and derogatory to Christ Hee is not so the Friend of Christ but plaine Antichrist arrogating that honour to him which is due onely to Christ 2. Cor. 11.2 our Husband Iohns disciples would faine haue made him Pope too but he refused it 2. The comparison sheweth the place and duty of the Ministers of Christ Doct. Ministers of Christ Iesus are friends of the Bridegroome whom Christ vseth to call home the bride as Ieremy was cap. 3.1 and Hos chap. 2.1 Matth. 9.15 children of the Marriage-chamber The reason why it pleaseth Christ to haue these friends is first for the honour of himselfe â—s it is the honour of a gâ—â—at man not to doe all by himselfe Secondly for the good of thâ— Church that the Church might more familiarly receiue the Word by the Ministery of man which would be astonished 〈◊〉 she should now heare Christ speaking to her from Heauen in his Maiesty and glory Thirdly this is a meanes to trie the simple and pure obedience of the Church that shee doth not so much regard the messengers as the message because it is her husbands will and so she will obey it by whomsoeuer she receiues the knowledge of it Vse This sheweth the dignity and excellency of the Ministers Calling 2. To teach Ministers to be carefull in the discharge of their duties seeing their calling is so weighty Now let vs see what duties belong to the Ministers as they are the Friends of Christ They are these 1. To be Sutors to the Bride 2. Cor. 5.20 to labour to win many wiues for Christ 2. When people are wonne and conuerted then to keepe them from starting backe and following strange flesh for Ministers are not onely planters but also waterers and Nurses to bring vp as well as fathers to beget children vnto God and if they continue not to the end these lose the fruit and recompence of all their former labours 3. If by the temptations they fall then to
duties of Christianity vnlesse we practise the seuerall duties of our particular vocations as the Apostle heerein is as carefull to set downe the one as the other and to the Colossians the like Chap. 4.5 And the Apostle Peter in his Epistle exhorts and in the 2 Chap. ver 15. of Titus the Apostle shewes that this is a thing that the Ministers ought to teach the people as is plain also in the 5 Commandement in which euery one is ranked into certaine degrees There are 4 considerations to stirre vs vp 1 That those seuerall places and callings wherein we are set are appoynted of God and that hee prescribes the duties belonging vnto them 2 That the particular callings wherein wee are set serue to make vp the comlinesse of the Church of God and the beauty of the body of Christ Iesus now wee disturbe this comely order when we either exalt or debase our selfe too much or liue out of our callings 3 These are the bonds whereby wee are bound and knit one to another and by which wee both doe much good and reape much profit one of another Eph. 4.16 4 That the generall duties of Christianity cannot better be shewed then in the practice of our particular duties of our seuerall callings Vse 1 That euery one doe obserue that place wherein God hath set him herein we must haue recourse to the word which shewes vs direction to walke in the same Tit. â— 9 10. heereby shall wee adorne the Gospell of Christ in all things And wee may well say without breach of charity that they who are not carefull to performe the duties of particular callings are no good Christians whatsoeuer shew they make abroad as an vnconscionable Minister in his calling cannot possibly be a good Christian 2 Generall doctrine is in that the Apostle doth make choice of those callings that serue to build vp a family all which in 3 ranks he reckoneth vp very acurately and is very earnest copious and large in vrging the duties of them Hence wee learne that the particular callings of a family are some of those that belong to Christians and such as in which wee ought to be diligent in obâ—eruing the duties of them The reason is because the family is the seminary of the Church and Commonwealth as it were the Bee-hiue which heere and there sendeth swarmes forth So all men came first from the family of Adam and Eue after the floud from the family of Noah therefore great care is to be taken heerin seeing in families all men are first trained vp and ought so to be instructed that they may be profitable members afterward of Church and Commonwealth Therefore those that haue no other calling but onely of a family ought not to be discomforted and troubled in conscience as if they had no calling at all because they haue no publike calling but they ought to kâ—ow that such callings are warranted by the Word of God wherein they may haue busines enough to imploy themselues if they be conscionable in performance of it â—nd the more free they are from pubâ—ike callings the more care and diligence in gouerning and instructing their families ought they to haue 2 For those that haue another publike calling to tell them that by this they are not exempted from the calling of the family for the duties of the one doe not crosse the other as Iosua was a captaine of the host of the Lord yet what said hee I and my house will serue the Lord Iosh. 24.15 Eâ—i a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both familiâ—s 1 Tim. 3.9 〈◊〉 he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chiâ—de will neuer proue a good subiect These doctrines serâ—e as prâ—paratiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the duâ—ies that belong to the particular callings heere mentioned and first to shew the duties â—o belong to man and wife Fitly doth the Apostle beginne with the married couple 1 Because in the beginning of the world this was the first as Adam and Eue were married and ioyned together by God Gen. 2. before either seruants or children were any 2 Because they are the chiefe in the familie hauing the gouernment thereof and so are the guides and examples to others and if they carry themselues lewdly their seruants and children will be ready to follow their examples So then their fault is double 1 In neglecting â—heir owne duties and so wronging one another 2 In giuing offence and ill example to others Now come we to the duties belonging to them in which we will proceed in this order 1 to lay downe the generall duties that belong to both 2 To lay downe the seuerall duties of their particular callings The former are twofold either de Necessitate de Honestate either such as are absolutâ—ly necâ—ssary for the prâ—seruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furthâ—rance of their mutuall helpes and comfort Those that are absolutely necessary are two 1 Chastity opposed to adultery By both which the marriage knot is broken 2 Cohabitation opposâ—d to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vesselâ— in holinâ—sse and honor 2 Cor. 11.2 1 Thes 5. in a generall intent is it vnderstood of all purity But in 1 Thes 4.4 of the chastity of the body It is twofold either of single life this either of those that were neuer married or such as are widdowes or widdowers Of such 1 Tim. 5.16 Married estates Tit. 2.5 This note against the dotage of Papists who thinke that chastity and marriage cannot stand together whereas the Apostle called the marriage bed vndefiled Now this is a mutuall duty to be performed of both 1 Cor. 7.4 the man and the wife neither of them haue more liberty than the other It is also absolutely necessary because adultery doth break the marriage bond Pro. 2.17 Mat. 5 3â— Mat. 19.9 Where the exception sheweth that adultry breaketh this bond so that if the man marry another hee is not an adulterer Reason is euident because in adultery they make themselues one flesh with a stranger 1 Cor. 6.16 Now this neer vnion can be but betwixt two The vse is therfore that we obserue this couâ—sell of the Apostle 1 Cor. 7 4 5 and of Sâ—lomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our sâ—lues with one another truely to loue one another we shall the better auoyde strange flesh Considering also that it is a point of so great consequence and adultery such a sinne as God himselfe will iudge and auenge If we haue also an eye to the feare of the Lord then wee haue Gods promisâ— Prou. 2.16 and 6.20
24. and 〈◊〉 will keepe vs as it kept Ioseph Gen. 39.9 Cohabitation is that the hâ—sband and wife dwell together enioying the mutuall hâ—â—pe and comfort one of another 1 Pet. 3.7 1 Cor. 7.12 13. Where the Apostle vseth an argument which if it hold in those marriages where one party is an Infidell much more then where both are Christians and this was meant Gen. 2. vlt. in that commandement that a man should leaue all and cleaue to his wife and this is the ground thereof Reason is twofold drawn partly from the benefits that come by Cohabitation as first because all marriage duties are hereby better performed loue increased and preserued the gifts and graces bestowed on either of them shall be better obserued and so God shall be more praysed and glorified their affections more neerly knit together for absence doth alienate affectioâ—s c. Partly from the hurts proceeding from the neglect thereof 1 A neglect of the duties of marriage 2 A hinderance of breeding and begetting holy seed 3 A lying open to the snares and temptations of Satan to many noysome lusts and occasion of falling into adultery Now this is absolutely necessary 1 By consequent because it giueth occasion to adultery wherby marriage is broken 2 Simply in it selfe in the vttermost extent If it be an obstinate wilfull and finall desertion it doth directly breake the bond But will some say How shall we know whether it be such a desertion or no We may know it by these two signes 1 By the open profession of the party forsaking as if he be a Papist c. and â—o refuse obstinately to abide and dweâ—l amongst those that are truely religious Heereby hee manifestly procâ—aimes that his departing and desertion is obstinate and that hee will neuer returne againe 1 Cor. 7.15 2 By the continuance in this separation as is further manifested by the comparing it with the statutes of Colledges from which iâ— any one absâ—nt himselfe for such and such a time without giuâ—ng notice thereof and without any necessity this his separation anâ— desertion is adiudged wilfull and hee expuist ipso facto So the Lawes of the Land haue determined vpon seuen yeeres absence Obiect But there is nothing for which a man may put away his wife or shee her husband but onely for adultery and so not for desertion Answer Indeed nothing doth dissolue the band by diuorce and putting away but adultery of which the places Math. 5. Mat. 19. are to be vnderstood but yet besides this there are other causes whereby wedlocke is dissolued as namely death and so also by desertion in which case vpon complaint the Magistrate doth relieue the innocent party wronged Quest Whether it be simply vnlawfull or no to be absent for a time No if it be not in the vttermost extent 2 If it be with mutuall consent 2 Kings 4.22 Pro. 7.19 20. 3 If it be for weighty affaires either for family or other occasions by vertue of ones calling as of Courtiers Lawyers Mariners c. 4 If it be for an ineuitable impediment and necessity as if a man be taken captiue or the like But these cautions in all must be obserued that it be a departing with griefe and sorrow euen as if it were a pulling of one member from another 2 That there be a returne againe so speedily as possibly they may and lastly in the time of their absence to supply their presence by frequent intercourse of letters sending tokens of mutuall loue and enquiring of one anothers wellfare c. From hence wee may learne first the erronious opinion of the Canonists that hold that there is nothing that doth breake the band neither adultery nor desertion yet they hold many causes of separation from bed and boord so the band shall remaine yet they shall haue no meanes of performance of marriage duties 2 This condemnes them that thinke themselues neuer well and merry but in the absence one of another as they that 〈◊〉 abroad when their wiues are at home and such as send their wiues into the countrie c. The other common duâ—â—es that are meet and coâ—uenient and indeed necâ—ssary for the well being aâ—d comfortable good religious aâ—d peacâ—able estate of marriage and bâ—tter prâ—â—eruing of that knot These are twofold either as they are both ioyntly to performe to others either â—uch as they are mutually to performe one vnto anoâ—her And they are two 1 Loue Titus 2.4 2 Prouident care for the good one of another This loue is the bond of perfection Col. 3. and it is the ground of all other good duties and the cheerefull and ready performance of them So that if any duties be neglectâ—d between them then hence may we gather the ground of it viz. want of loue But let vs sâ—e what kind of loue the Scripture heere requireth it must not bee a mâ—ere naturall loue or a worldly loue but it is a spirituaâ—l loue arising from obedience to Gods commandement and a conscience of his ordinance That loue that is for the things of this world as for honour riches beauty c. is fading and continues not because take away the cause take away the â—ffect those worldly things decaying the loue thereof must also needes decay farewell it But the spirituall loue grounded vpon the consideration of Gods ordinance is firm and constant and lasteth alwaies because thâ—y considâ—r that God hath ioyned them together and so because she is my wife because he is my husband c. therâ—fore they loue one another This coÌ„demnes the vnnatural practice of those that cannot affect one another but loue any other rather then thâ—ir owne wiues and husbands yea because thâ—y are their husbands or their wiues as many will say I could loue him if he were not my husband or if shee were not my wife 2 Duty The former doth especially respect the affection this the action that they bee prouident and carefull one for the good of another Prou. 31.1 This good standeth in foure things 1 In the soule 2 In the body 3 In the goods 4 In the good name of one another in which the good or ill of one another doth consist for all together this is a generall meanes to be vsed namely Faithfull and daily prayer one for anoâ—her for the meanes to obtaine any blessing of God is prayâ—r Iames 5.16 This to be performed continually without ceasing so Gen. 25. Isaac prayed for the barrennesse of his wife And this must be done both inwardly by themselues in their secret prayers and also one with another So Isaac is said to haue prayed with or before his wife Gen. 25. 1 For the soule either to winne them and conuert them or to build them vp further being conuerted For the former see 1 Peter 3.1 1 Cor. 7. The reason is because this bond is not onely and so much for carnall respects as indeed for the good of the soule as for this respect they are called the bonds of
beginne with wiues as hee doth in the Epistle to the Colossians c. And so Saint Peter The reason of it is because shee is the inferiour and it is the Apostles order to beginne alwaies with the duties of inferiour and so is this order obserued in the 5 Commandement But what is the reason of this Two there are 1 Because the inferiour is the lother to subiect himselfe to his place not that that is a matter of greater difficulty to obey than gouerne for this thing is farre more dâ—fficult and so places of greater authority and superiority are by the wise prouidence of God orderâ—d for such as are of greater strength wisdome discretion and ability as to men not women to men of ripe age and not to children Esa 3.4 12. because they are to lay downe the rule of obâ—dience and so may sooner yâ—a aâ—d so ougâ—t to haue more wisdome the other only to obserue it being laid downe Herâ— we may consider the great fauour of God in giuing vs sucâ— a King as we now haue of the strongeâ—t sexe gâ—uen to â—s in such a ripe age fuâ—nished with such knowledge and zeale as neuer King since Christ had indeed a true Defender of the faith c. Naturally there is in man a dâ—sire to rule and so they who are inferiours are drawne vnto obedience praemio paena as we see penall statutes and the like are indeed most commonly for to keepe inferiours wiâ—hin their compasse and are not so much appointed for superioâ—rs 2 Because it will fare worse with inferiours if there be strife who shall beginne for whence ariseth rage and anger in the superiour Is it not because of the stubbornnesse of inâ—eriours Whereas the best way for inferiours to mooue those that are in places of authority ouer them is to vse them mildly and gently and not churlishly yea to winne them to the performing of their owne duties is first to beginne with duty and to behaue themselues obediently and reuerently Indeed both ought to prouoke by good example not stâ—y till they be prouoked and to striue to goe before the other in performing of their duties and this is praise-worthy But generally if there be any contention about beginning the inferiour must beginne And in the case of wiues there be some reasons speciall why they should beginne 1 Out of 1 Corinth 11.9 2 Out of 1 Tim. 2.14 Because she was first in the transgression and so ought by her obedience recompence the wrong shee hath done vnto her husband by being first in obedience Now let 's consider why the Apostle first beginnes with wiues amongst all other degrees of inferiours For why is the wife as loth to performe the duties of subiection as other sorts of inferiours are yea surely and the reason is because of all inequalities there is the lâ—ast disparity in this between man and wife Though shee be not the head yet she is the heart See 1 Cor. â—1 11 12. so that there is a most neere relation yea a common â—quity in many things with their husbands and so in some things there is an equality but yet for all this to conclude as women do that so there is an equality in all is but a womans reason c. Againe euen in those things wherein there is a community yet is there an inequality as in commanding of their children if the father command a thing indifferent and the mother forbid the fathers word ought to stand Againe in some things there is no equality as the husband may command the wife but shee by no meanes her husband Now because of this little disparity it is that wiues of all other inferiours are most hardly drawne to subiect themselues obediently This serues for the praise of those wiues that haue so farre subdued their nature as to yeeld willing obedience 2 To reproue them that labour not against this corruption of nature but rather increase and nourish the same by their wilfull peruersenesse Now from these Generalities come we to the particular duties belonging to each of them in seuerall And first of the Wife contained in the 22.23 24. verses First let vs set downe the meaning of the words Wiues and Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though these be general phrases and words belonging to all men and women yet in our translation they are restrained well vnto them only that are maried persons which is plain by the relation between them here signified secoâ—dly by the duties which are laid vpon theÌ„ by the Apostle Submi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voice may be translated either passiuely Be yee subiect or actiuely Submit your selues Noâ— there is a twoâ—old subiection 1 Of necessity 2 Of will Of order or of duty The first is in regard of that ranke and degree of Inferiority wherein God hath placed wiues by vertue of which Ordinance of God they must be subiect will they â—ill they The sâ—cond is that dutifull respect and reuerence that inferiours are to carry towards those that are in place of authority bâ—cause God hath set them ouer them and this is the subiection here meant that wiues performe vnto thâ—ir husbands Vnto your owne â—usbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1 That wiues ought to haue but one husband 1 Cor. 7.2 2 That this subiection is to be performed to him alone forbidding all submission to adulterers c. Commanding chaste and faithfull obedience vnto him As vnto the Lord that is to Christ Iesus for this word is by a kind of excellency appropriated vnto him and it is so expounded in the 5 verse of the next Chap. These words teach vs two things 1 That the husband by vertue of his place hath a kinde of fellowship with Christ 2 That such a submission is to be performed by the wife to her husband as shee would performe vnto Christ That is 1 That it be done reuerently in feare and trembling 2 Sincerely in singlenesse of heart as is said of seruants Chap. 6.5 6. For the husband is the wiues head This is metaphorically spoken in allusion to a naturall body that is the husband by reason of his place is more eminent he is to protect to defend and gouerne his wife Euen as Christ is the head of the Church To vrge and presse the husbands authority ouer the wife hee putteth in this similitude betwixt the husband and Christ wherein we may consider two things 1 That the husband by verue of his place is aboâ—e his wife 2 That heerein there is a resemblance between him and Christ both which ought duely to be obserued because they are strong motiues to stirre vp wiues to yeeld obedience to their husbands And the same is the Sauiour of his body that is Christ is not onely a head to rule to giue spirituall life sense and motion to his members but himselfe and no other is also the Sauiour absolute and euery way perfect 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 to protect defend and saue his body that is the Elect Gods children such as God hath giuen to him Therefore as c. This conclusion inferred vpon the former ground sheweth two things 1 That there is as great reason that the wife should subiect her selfe to her husband as that the Church should submit her selfe to Christ 2 That such a subiection as the Church doth performe to Christ such ought the wife to performe to her husband that it be done cheerefully readily constantly and so in other things agreeably Ob. Why but will some man say is any man to be obeyed so as Christ is obeyed Answ We must restraine this and such like generalities to the point in question and then wee shall see the meaning to be this that in euery thing which doth belong to the husband by Vertue of his place to command therein ought the wife to obey euen as the Church obeyeth Christ Like as it is said 1 Cor. 10.23 All things are lawfull for mee that is all things indifferent as also 1 Cor. 6.13 Hence wee may learne two things 1 That the authority of the husband is very ample and large 2 That the wife must looke vnto all duties of obedience and not onely to some saying as some doe I will obey my husband in these and these but not in others More distinctly to speake of them we may consider in these words two parts 1 The duty it selfe and this 1 Wherein it consisteth viz. In Subiection 2 To whom to be performed namely to their owne husbands 3 How to be performed The manner is threefold 1 As to the Lord. 2 As the Church to Christ 3 In euery thing 2 The reason of this duty taken from the authority and place wherein God hath placed the man The husband is the head which is amplified by a similitude betweene Christ and him 1 Dutie is Subiection which is a generall duty commended in Gen. 3.16 For wee must thinke that this is not a iudgement onely but also a commandement as the iudgement vpon Adam of eating his bread in the sweat of his browes was also a commandement that he should not liue without a calling Gen. 3.19 And from this ground the Apostles and Prophets haue raised this doctrine of the wiues submission that wee stand not to recite all the places seuerally This word subiect is of large extent as the word honour is in the 5 Commandement It implyeth two branches of duties 1 That she acknowledge and yeeld vnto her husband by reason of his place the prerogatiue of eminency and superiority aboue her selfe 2 That accordingly she respect him The first that is That she doe see and acknowledge a superiority in her husband is not only a maine duty but also indeed the ground of all other For how can the wife subiect her selfe willingly if shee neuer acknowledge any preeminency and authority ouer her in her husband Well may shee yeeld a forced submission euen as a conquered King may submit himselfe to the conquerour though hee account him not his superiour but in his heart despiseth him and seeketh opportunity of reuenge but a willing and ready submission she can neuer performe Now that wiues ought to knowledge such a superiority in their husbands 1 See Gen. 3.16 2 Let them obserue the Titles God giues them in Scripture as of Lord Gen. 18.12 1 Peter 3.6 Hos 2.16 Guide Pro. 2.17 Head as heere Image and glory of God 1 Cor. 11.7 3 Euen nature sheweth this that women are alwaieâ— couered in token of subiection whereof also their long hayre is a signe 1 Cor. 11. 4 The husband by reason of his place represents the comely order and beauty in a naturall body viz. That he is the head So c. And also he represents the person of Christ 5 The woman was made for the man shee was made after the man she was made not of the mans head but out of his side all which shew the superiority of her husband Wee see then that subiection is a necessary duty to be performed by wiues yea of whatsoeuer state or degree shee was before her marriage yet must she though a Queen c. but married to a meane subiect after her marriage acknowledge her selfe inferiour to him though for her Regiment and the like she may be his superiour Vse Is first to teach wiues that they be diligent to learn this duty for to attaine to the right knowledge and acknowledging of their husbands prerogatiues 2 To condemne ambitious and proud wiues that will forsooth be not onely equall but aboue their husbands whence arise so many contentions in families The second that is Wiuely respect consists in two things 1 Reuerence 2 Obedience Reuerence is either inward or outward Inward in the heart when the wife doth esteeme her husband in respect of his place worthy of honour which duty in the last verse of this 5. Chapter is called Feare Not slauish and seruile but ioyned with loue when she grieueth if he be displeased reioiceth if she can at any time giue him contentment The married wife careth how she may please her husbaâ—d 1 Cor. 7.34 It is such an esteeme as the Church carrieth of Christ who we see Cant. 5. how shee was grieued and could not be at rest when she had once lost him This is layd downe vnto vs by the example of Sarah For if wee compare 1 Pet. 3.6 with Gen. 18.12 wee shall finde that that which is set downe as her word was onely the thought of her heart Now this duty is another ground of the good performance of all other duties without this they will be but fained and hypocriticall for as the former duty serued to informe the iudgement in a right apprehension of that superiority God hath layd on husbands so this serues to rectifie the heart and affections that sincerely and vnfainedly they may honour and reuerence them The want of this feare and reuerence is the cause that we see many who of others are much regarded and honored for their good gifts which are more eminent openly knowne are yet for some hidden infirmities whereunto their wiues are most priuy very vilely and basely esteemed of them For redresse whereof wiues ought 1 More to regard that place wherein their husbands are set in which they doe sustaine the person of Christ then to looke vpon their persons to consider them as their husbands and not as men 2 To bee more carefull to looke vnto their better parts 3 To interprete all things in the better part to couer and hide their infirmities and to labour to amend them 4 To weigh their owne infirmities These considerations will root out that vile esteeme many beare towards their husbands and plant in ther hearts an honourable respect and reuerence of them Outward Reuerence consists in two things 1 A reuerent behauiour and carriage 2 In reuerent speech The reuerence is commended vnto wiues by the example of Rebecca
preserue the life of hâ—r husband and family 1 Sam. 25.18 19. This was a case of necessitie and a seruant might haue done it Iust as wee see in a great fire a man puts downe another mans house and carries away his goods to saue it from the fire Heere there is a generall direction for wiues in this matter that what a sonne who is vnder the gouernment of his parents may doe in this caâ—e in disposing of the goods of his father the same may the wife doe in the disposing of her husbands goods and no more Neither lâ—t the wife plead that shee brought maintenance with her and therefore shee may doe what shee list but she must consider the subiection that God hath laid vpon her and that now her goods are not her owne but her husbands And though they be yoke-fellowes yet it is in familiarity not in authority Now then what vnnaturall wiues are they that steale aâ—d purloyne from their husbands sâ—lling away their wares and such like for to bestow their money in gosâ—ipping in following the fashion and fine fare c Hereby they 1. breake the Commandement 2. They ill â—epay their husbands labour and paines and so reward euill for good 3. They impouerish their husbands estate it decayes they know not how when the yeere comes about theâ—r gaines are gone and consumed as the dew before the Sunne 4. They shew themselues to be arrant theeues so much more worse than other because greater trust is put in them than in other therefore the deceit is the greater as Prou. 28.24 5. They are ill examples to those that are vnder them to doe the like and indeed commonly they vse their seruants helpe in this dealing 2 Another particular wherein shee must haue her husbands consent is in intertaining of guests if shee haue a desire to bring in guests she must make it known to her husband as the Shunamite 2 King 4.9 The reason is because wiues know not their husbands estate and so hereby he may be burdened Which condemnes those wiues that will feast and entertaine guests in their husbands absence A note of a light houswife Pro. 7.19 2 Such as will send their meate out a dores to their companions and gossips yea though it be to neuer so good company Lastly such as will haue it in their husbands presence but how It must be as they list or else the house will be too little for them 3 Concerning children and the disposing of themâ— as first in giuing of the name they cannot do it without the allowance of their husbands Leah and Rahel gaue names to their children Gen. 29. and 30. but it is probable they had their husbands consent as may appeare also for that Iacob changed the name of one when Rahel had giuen him a name without his coÌ„sent GeÌ„ 35.18 So in the naming of Iohn when his mother had giuen him the name yet did not this satisfie them but they would haue him name him Luke 1.60.62 2. For appoynting of the Calling manner of education marriage c. as Rebbeca did Gen. 27.43 compared with 46. ver and the beginning of the 28. Chap. and Hannah 1 Sam. 1.22 and so likewise for the apparelling of the child maintenance and giuing of portions This condemnes those wiues that cocker their children and will not let them be at the husbands disposing and to be in such places as hee sees fit for them 4 Concerning seruants in taking them in putting them away imploying them in businesse whether they be prentizes in the shop or other as labouring men in the field c. The Shunamite asked leaue of her husband to take one of her seruants with her 2 King 4.22 Sarah thurst not Hagar out a doores of her selfe Gen. 21.10 Neither hath shee command ouer her husbands beasts his horses c. to runne and ride whither shee list as appeares by that example of the Shunamite 2 Kings 4.22 This condemnes such as will haue their seruants alwaies at coÌ„mand to go with them about their businesse though their husband haue neuer so much need of them 2 Such shrewish wiues as will change their seruants when they list against their husbands consent 5 Touching their owne goings abroade that they gadde not vp and downe at their owne pleasure 1 Tim. 5.13 A fault of a Leuites wife Iudg. 19.2 A note of a whore Prou. 7.11 12. 6 Concerning vowes that shee be not rash in binding her selfe without his consent and agreement for this the Scripture is plaine Numb 30.9 Hannah in vowing her sonne to God had the implicit consent of her husband 1 Sam. 1.11 These duties thus warranted from the example of holy women in Scripture are sound and strong arguments to enforce the like duties vpon all women vnlesse wee deny the Apostles argument from the example of Sarah 1 Peter 3.6 So much for the negatiue part of obedience The affirmatiue or actiue part followeth and that is twofold in regard of his 1 Commandement 2 Reproofe For the former the duty is that she yeeld to do what he willeth requireth which duty is laid downe in the Commandâ—ment Gen. 3.16 and further proued by the comparison betweene the woman and the Church Let wiues obserue first the generaâ—l rule viz. That they subiect their iudgement and will vnto their husbands iudgement and will obeying them in thoâ—e things which to their owne iudgement seeme vnmeete and inconuenient for many wiues will be content to doe as their husbands would haue them in such things as themselues also thinke fit but if any thing be required that likes not them this they will sticke at More particularly we may diuide it into three branches 1 That the wife be content to dwell and abide where her husband will haue her vnlesse it be an Idolatrous place where shee may be drawne away to Idolatry 1 Cor. 7.15 or where shee cannot hâ—are the Word preached Examples of Sarah who went with Abraham from place to place and Rebecca and Leah Rachel Gen. 31.4 with 16. Yea if a mans calling requires that he must soiourne here and there and trauell vp and downe see 1 Cor. 9.5 So Mary went to Ierusalem with Ioseph not be to taxed but because shee was his wife Luk. 2.5 the story sheweth as Gods prouidence so Marioâ— obedience Against this duty they offend who are so addicted to some one place eyther where they were borne or where their friends dwell that when their husbands calling requires that hee dwell in some other place they will not depart to come with him whereby it comes to passe that either they must soiourn one from the other or the husband is constrained to leaue his calling 2 That they come vnto their husbands when he shall send and call for them as Iacobs wiues did Gen. 3.4 The Scripture registreth the fault of Vashti in not comming to Ahashuerosh Ester 1.12 This condemnes those stubborne and proud wiues that will not come at their husbands call
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
of Dauids 1 Sam. 30 18. This protection also must extend it selfe according to the danger as 1 Spirituall of the soule that he keepe from the house Idolatrous persons as Iesuites c. and prophane and vaine persons 2 Corporall to preserue her from violence and hurt 3 For her good name to maintaine her credit against slanderous persons being as well dead as aliue wherefore he must also be ready to heare her complaint He must be further carefull to maintaine her honour and authority in the family against children and seruants yea though they be the children of a former wife vnlesse that the cause be iust for there are many cruell and rigorous stâ—pdames and in this case he must vse all gentle meanes to pacifie his wife or if this will not serue then to remooue the cause of this hatred and to place the children somewhâ—re else for the man and woman may by no meanes dâ—part asunder The reason is because the latter wife is as true a wife as the former and therefore the same duties belong vnto her which did vnto the former for many times it falleth out â—hat the second wife is not respected like the first but surely if the husband thinke he cannot so loue another woman as he did his former the best way for him is to remaine a widdower And if not against children much lesse against seruants Thus did Abraham defend his wife against Agar though shee were his Concubine Gen. 16.6 Not laughing at them and suffering them to try Masteries c. For let the husband be assured hee shall feele the smart by the discontent of the wife when shee shall see he suffers any one to abuse her Ephes 5.25 26. c. to vers 33. Euen as Christ loued the Church and gaue himselfe for it So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yeâ— hated his owne flesh but nourisheth and cherisheth it c. HAuing handled the duties wee come to the manner how the husband ought to performe them In these words the Apostle sets it downe propounding First 2. patternes for him to follow 1 Of the Church 2 Of a mans owne selfe Secondly 2. râ—asons drawne from the examples namely the similitude and râ—lation in them that there is great reason why the husband should loue his wife hee being as neere to her as Christ to the Church and himselfe to his owne flesh In the example of Christ 6 Circumstances are to be obserued in regard 1 Of the Order 2 Truth 3 Quality 4 Condition 5 Measure 6 Continuance of his loue to the Church In all which we will consider of three points 1 To shâ—w how Christ loued the Church 2 How wee must follow him 3 How wee come short of our duty 1 Order Christ first loued the Church and so drew her on to loue him againe which as it is heere intimated by that which the Apostle saith that he purged and cleansed her signifying that before hee set his â—oue on her she was polluted and vncleane so it is plainly proued by that in 1 Iohn 4.19 and Cant. 1.2 In like manner ought husbands to beginne in loue to prouoke and to draw their wiues on as well by their example as instruction especially considering that is the weaker vessell Contrary to which is that vntowardnes of some husbands which so little regard their wiues kindnesse and dutifull subiection that though they haue neuer so louing wiues yet they will neuer loue And this is it that makes the wiues subiection burdensome 2 Truth Christs loue was not only in affection and word but also in deed and truth which appeares by that hee gaue himselfe for the Church and the effect viz. the purging of the Church shewes it Such ought the husbands loue be toward the wife For if to loue indeed be a duty imposed on all towards all 1 Iohn 3.18 much more towards a wife which is not onely a sister 1 Cor. 9.5 but neerer and dâ—arer to her husband than any other in the world besides The practice of most is contrary vnto this who in word will pretend great loue but when they come to deeds performe iust nothing Like suters that will promise golden mountaines c. so are there many that will weepe with their wiues and make great shew of kindâ—nesse but when it comes to cost and charges they may doe fullâ—ill for all them 3 Quality Christs loue was an holy chaste and pure soâ—e as appeares by the effect that by it he purged and sanâ—tified his spouse Wherefore also lest hee should seeme to loue more than one hee hath vnited all by one spirit and so made one body of all So betweene husband and wife though their â—oue ought to bee exceeding great yet must it bee ioyned with purity sobriety and holinesse as the Apostle saith Heb. 13.14 Where he calleth the marriage bed vndefiled Two â—ffects of this are 1 That it restraines this matrimoniall loue only to their owne wiues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it doth moderate Loue that it turne not into lust Contrary vnto this is the practice not onely of Adulterers which loue others besides their owne wiues but also of such husbands who both in words deeds will behaue themselues towards their wiues with as much wickednes filthines as vnto strumpets neuâ—r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in thâ— Church mooued him to loue no benefit redounded to him by her loue but his owne goodnesse was the cause of it For though Christ bestowing many graces on the Spouse doth dâ—light in her as in his owne worke yeâ— this was no motiue without him to loue her but eâ—en his loue is the ground of his loue Deut. 7.7 8. So though there be nothing in the wife to moue the husband to loue her yet ought he therefore to loue her because shee is his wife and that God hath ioyned them together endeuouring if it be possible by instruction and example to make her amiable as Christ did the Church Contrary is the practice of those that loue no longer than they haue outward baites either of beauty riches parentage or honor c. Such loue is not of their wiues indeed but of those outward things 5 Measurâ— Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Ioâ—n 15.13 And he that will not spare his lâ—fe what will hee spare But will some say This seemes a hard matter and not for our imitation that wee should lay downe our liues for our wiues But yet so it is for besides that the comparison heere doth expresly lay it downe Saint Iohn 1 Iohn 3.16 saith that we should lay downe our liues for our brethren and then the argument holds a maiore ad maius that if for thâ—m much more for our wiues But heere some cautions
are to be obserued 1 That when it commeth to this high pitch of loue there be an absolute necessitâ— that the good cannot be effected by any other meanes as the benefit of the Church could haue beene wrought by no other meanes than by the death of Christ 2 That the good whâ—ch wee intend for them be of greater value than our liues as for the good of their soules 2 Cor. 12.15 3 That we doâ— it not rashly but haue a iust and wâ—rrantable calling thereunto Contrary to this is it that many will preferre any thing before their wiues good as the case of costs and charges c. 6 Coâ—tinuâ—â—ce Christs loue is constant and perpetuall without intermission after the first bâ—ginneth to loue he purgeth her more more and neuer â—eaues her till he make her a glorious Church in heauen Ioh. 13.1 This aâ—so must be added to the rest that the husband doe perseuere constant in his loue for this puts the Crowne on and bringeth renowne to the party louing and profit to the party loued To this hee must haue care 1 That it be grounded on a sure rocke and foundation namely on the ordinance of God because that now they are made one flesh and not on the sand as beauty or riches which will weare away and then this loue doâ—h faile with them 2 That hee arme himselfe against all those things which may ouerthrow the building and hauing once determined to doe thus and thus for her to doe it notwithstanding all oppositions Contrary to this is the loue of many which at first is as hot as fire afterwards as cold as Ice or none at all and so alwayes variable as the winde which shewes that it was but a naturall loue Now then by this comparison we may see what we must aime at and so labour to be perfect 2 By beholding how farre wee come short of our duty wee shall finde much matter of humiliation and amendment The 2 patterne is of a mans owne selfe It seemes strange why this should be added for is not the example of Christ perfect Yes neuerthelesse the Apostle addes this for very good reason because that this is most sensible and so best perceiued for a man that knowes not Christ knowes how hee loues himselfe Whâ—refore because some might say that the former is a matter of impossibility the Apostle prouideth for vs an easier patterâ—e to foâ—low wherein are nor laid downe more duties than in the other but the same things are vrged more sensibly and therefâ—re we need noâ— to stand long vpon it â—et some poynts doe more euidently appeare in this as first Cheerefulnesse No man loues himselfe repiningly accounting it as a taske laid vpon him 2 Willingnesse euery one is willing and ready to doe any thing that may be beneficiall to his own body 3 Tendernesse which wee see plaine by naturall experience how tenderly a man will handle his own flesh So the Apostle saith that none hateth his owne flesh but nourisheth and cherisheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The metaphor is taken from birds that houer their wings ouer their young ones or that sit vpon their egges We see how tenderly they doe it 4 Intirenesse no man can dissemble with himselfe for euery thing that a man doth is knowne to himselfe and hee will pretend no more but that which hee doth intend Now according to these points ought the husband to performe his dutie towards his wife which if nature cannot moue him to doe it because indeed this bond is spirituall and mysticall and not naturall then ought â—â—ason religion and conscience make him to performe it Now let vs consider these patternes as they are motiues and reasons to stirre vp husbands to the practice of their duties where first we see that the arguments are drawne from examples which many times are of more force to perswade than reason and therfore heere the Apostle maketh choyce of them But among examples what doe moue vs more than those of Great men Now who is greater than Christ Besides that his example is also a rule of perfection That wee may see the weight of this argument two poynts are to be noted 1 The great disparity that is betweene the Church and Christ which appeareth in two branches 1 The greatnesse of Christ who is in Scriptâ—â—e compared 1 To creatures so hee is more excellent than the excellentest of them all namely the Angels Philip. 2.9 Ephes 1.21 2 To God he is euery way equall to God no whit inferiour vnto him Pâ—il 2.6 so that hee is Eternall Infinite Incomprehensible and to be adored as God himselfe 2 The basenesse and meannâ—sse of the Church she is but a creature and that corrupt and defiâ—ed through sinne Yea take euery one of vs in our selues and wee are more odious in Gods sight than any creature else beside the diuels But betweene man and woman there is no such difference but they are equall in respect of gifts of graces by Creation and also by Redemption And in regard of infirmities both were made of the dust both tainted with the same corruption and subiect to the same end The difference that is is only outward for ciuill respects in sexe state and conditions c. And secondly it is onely momentany extending it selfe but to this life Math. 22.30 Now then if Christ who is infinitely more excellent than the Church haue yet chosen her to bee his spouse and doth so loue her this ought to be a strong argument to mooue husbands to loue their wiues betweene whom there is so little disparity 2 The 2 point is the small benefit that Christ gets by the loue of the Church If we aske what it is We answer It 's nothing For neither hee needeth to receiue any thing of her being already full of the abundance of all good things neither is she able to giue any thing of her owne because she receiues all from him Iob 35.7 But much comfort and profit comes to a man by his wife Yea and that in his innocent estate Gen. 2.18 and therefore is it said that he who findeth a wife findeth a good thing Prou. 18 22. Wherefore if Christ who stood in no nâ—ed of the Church yet did so loue her as to come from heauen to dye for her to giue her all good things c. Let it then bee a shame for husbands not to loue their wiues of whom they doe receiue great helpe and comfort Now we are the rather diligent to marke and take heed to this example of Christ because that it wipes away all pretences that men vsually bring for their not louing of their wiues As 1 Some wil say that they are too great their wiues too meane To such we say 1 That after the marriage solemnized the wife is partaker of their honour 2 That if they looke vpon Christ there was a greater disparity betweene him and the Church 2 Some will say that there is nothing worth in
Gen. 24.64 65. and expresly commanded 1 Cor. â—1 10 1 Pet. 3.2 Now this outward carriage consists in three poynts 1 Sober behauiour 2 Courteous gesture 3 Modest attyre Sobriety as it is a vertue especially belonging to all women so most especially to wiues and it is opposed to Leuity and Wantonnesse for as this vaine and light carriage betokens a light esteeme that wiues haue of their husbands so the other is a speciall manifestation of inward feare and reuerence See Titus 2.4 This is not opposed to Matrimoniall familiarity such as was betweene Isaac and Rebecca Gen. 26.8 but such sporting ought 1 To be in priuate when they are alone 2 It ought to be begun by the husband as it is there said that Isaac sported with Rebecca 3 That in companie they doe abstaine 2 Courtesie and obeysance not as children and seruants for euery light occasion for heerein a difference is to be put considering that of all inequality there is least disparity betweene the husband and wife This so must be shewed when there shall be a departing one from the other for a season or a comming home or at the sitting downe at table or when the wife maketh some solemn request vnto her husband as Bathsheba did vnto Dauid 1 King 1.16 31. Some may say that Dauid was a King and so she reuerenced him as King not as her husband But I answer 1 that though Dauid were a King yet was she a Kings wife and so dignified with the Titles and Honors of a Queene and if she notwithstanding would doe it much more ought others 2 That if on the contrary Vashties stoutnesse were censured as an ill example to all wiues Ester 1.17 Why should not this that was well performed by Bathsheba be a good example to others to doe the like This is also commended vnto vs by the example of Rebecca lighting downe from her horse to meete Isaac Gen. 24.64 and of Abigail to Dauid 3 Modesty especially in apparell which is a very singular manifestation of the inward reuerence and honor they doe carry towards their husbands And it is thâ—t they be so attired as neither by costlinesse nor curiousnesse of fashion they exceed the state and calling of their husbands It is commanded to all women in generall 1 Tim. 2.9 So is it particularly applyed to wiues 1 Pet. 3.3 Heere are condemned those proud Dames that will goe fine and in the fashion though their husbands goe neuer so plainely which shewes that there is no care to honour their husbands for euen their example should teach them otherwise Now come we to the second branch which is Reuerent Speech which must be answerable to their carriage manifesting a humble subiection in themselues and superiority in their husbands and it is either in Presence to their husbands or in Absence to others concerning their husbands In the presence of their husbands their speeches and words must be 1 Few 2 Meeke and Gentle Fewnesse of words that they striue not to haue all the talke to begin and end to take the tale out of their husbands mouth c. See for this silence 1 Tim. 2.11 12. 1 Cor. 14.34 35. where the Apostle saith that the woman must learne of her husband Now a learner must keepe silence and silence is commanded vnto women not onely in the congregation but also in the family What then must they be mute No silence is not opposed to speech but to loquacity when they must haue all the talke This condemnes many wiues whose tongues neuer lye still c. Meeknesse and Mildenesse of speech is shewed 1 In Titles all their compellations giuen to their husbands must sauour of reuerence Sarah was well inured and accustomed to this that euen in her heart alone by her selfe when shee might haue stiled her husband otherwise without any disgrace to him yet shee calleth him Lord Gen. 18.12 Onely let Christians take heed that they auoyde singularity heerein as in calling their husbands Head or Guide c. but let them vse such Titles of reuerence as are vsual proper to our toungs I do not altogether condemne those that call their husbands by their Surnames as Master such a one c. But such are to be condemned as call them by their Christen names as Iohn Will Tom c. which indeed are and ought to be vsed towards them onely that are inferiours 2 Those that giue them vaine and foolish names of their owne deuising as chicke pigge c. What reuerence is there in these speeches For the manner of speech either in approuing or reprouing any thing they may not directly command their husbands but intreate nor reproue with chiding and anger but gently by exhortation auoyding vnaduised and rash speech as that of Rahel to Iacob Gen. 30.1 angerly and shrewish speech as Iezabel to Ahab 1 King 2.17 Bitter and rayling speech as that of Zipporah to Moses Exod. 4.25 Scoffing and frumping as Michol to Dauid 2 Sam. 6.20 Disdainfull and reprochfull speeches as Iobs wife Iob. 2.9 Shee must not giue word for word All these are implyed by Saint Peter 1 Pet. 3.4 vnder the name of a meeke and quiet spirit a thing much set by of God This therefore is to be obserued because that wiues being the weaker vessell are more subiect to choller and rash vnaduised anger 2 Because that this fault in them is double 1 The distemper of affections in themselues 2 The neglecting of their husbands place 2 In their absence to others concerning their husbands they ought so to speake of them as they may shew their reuerence and honour to them as Sarah did alone in her heart as the Church in the 5. of the Cant. ver 10. highly extolleth her husband Christ vnto those that shee meeteth So doth Mary speake concerning Ioseph Thy father and I putting him in the first place Luke 2.48 Now this ought to bee obserued of women when they meet together because then commonly their talk is of their husbands So much for Reuerence The second branch is Obedience and this is that which tryes their religion whether they subiect themselues to the word of God or no for the other duties stand more in contemplation and acknowledgement and so may be more easily performed This duty is layd downe in the Law of the woman Gen. 3.16 whereunto wee must alwaies haue an eye which saith Ty desire shall be subiect to thine husband and he shall rule ouer thee therefore it followes that shee must obey and by the example of Sarah 1 Pet. 3.6 And the comparison betweene the wife and the Church enforceth this Lastly the woman promises the same at her marriage More particularly let vs consider three poynts 1 The kindes of obedience 2 The manner of performing them 3 The extent how farre forth obedience is to bee yeelded For the first it stands in two poyntes 1 That the wife abstaine to doe any thing of her owne head and after her owne minde eyther
shew that he delights not in it 2 That he doe it not at such a time when either himselfe or his wife are stirred vp with passion and anger for then he is vnable to giue wife reproofe and shee vnfit to receiue it 3 In regard of her pâ—ace that hee doe honour her before the family reprouing her sâ—cretly But that rule of some that he should reprooue her for nothing whereof himselfe is guilty is scarce sound diuinity For 1 Dauid no doubt did well â—condemning that man in the parable of Nathan of the same crime whereof himselfe was guilty 2 Againe he that reprooueth another for the same fault shall if hee haue any grace pierce also his owne heart and so lâ—arne happily to amend himselfe Though heâ— ought to labour to be free of that fault which he râ—proueth in anoâ—her because it doth othâ—rwise greatly blunt the edge of his reproofeâ— and make them rebound backe againe and aâ—so it will prooue a strong witnâ—sse against him â—or his condemâ—ation Romanes 2. So much for his Speech Now for his carriage It must bee answerable to his speech but otherwise his tongue seemes to flatter 1 In his countenance for this bewraies the heart Gen. 4. and 31. viz. That it be composed to a kinde of pleasantnesse in the presence of his wife not austere and grane to shew his authority c. For this will discontent her and be a discouragement to her 2 In his gesture that it be not strange for more familiarity is to be shewed to the wife than to another prouoking her also to familiarity but this must not be done in publique but in priuate as Isaac sported with Rebecca 3 In Actions that they be not furious rigorous and tyrannous but such as sauor of loue and kindnesse both in absence sending tokens of loue and in presence by giuing of gifts as Elkanah did to Hannah 1 Sam. 1.4 And it is a good counsell That he giue it with his own hands auoyding all furious and reuengefull actions as the beating of his wife which dealing is altogether vnlawfull Which point because it is something doubted of wee will prooue the vnlawfulnesse of it by some reasons 1 Because throughout the whole Scripture it is not prescribed and commended by any one example or precept which argument because some may except against it as not concluding because it is negatiue may be strengthened by these two considerations 1 How carefull copious and plentifull the Scripture is in setting downe the duties of the husband and wife and yet this is passed by 2 That whereas the Scripture is exact in setting downe all the parties that are to be corrected there is no tittle of the correction of the wife by the husband 2 The small disparity that is between the husband and the wife doth not admit this for of all degrees of subiection this is the least and she hath a common equity in many things and is a gouernour of the family as well though not as much as he What then is this but to depriue her of her authority to make her like a child and a seruant and to cause her to be despised of his children and seruants 3 The neere coniunction that is bâ—tweene them forbids it they are one flesh as nigh as the body and the head Now what man that is his owne man will beate rent teare and deale cruelly with his owne flesh In Scripture indeed wee read of some that did so as the man possessed with a Legion of diuels Marke 5.5 and the superstitions Priests of Baal 1 King 18.28 and as the Papists doe now adaies And surely such as doe this are either egregiously seduced in iudgement if they doe it out of an opinion of the lawfulnesse of it or if they do it of fury and anger they haue a diuell within them Ob. But many and wise men too will let their owne flesh to be cut and lanced c. Answ True but yet you seldome see any man haue the heart to do it himselfe but puts it to the Physician and so no doubt if the wife be extremely desperate and that there is no liuing with her hee may vse the helpe of others namely of the Magistrates 2 We say that the comparison holds not in the end why it was made Obiect 2 Christ corrects his Church and therefore the husband may his wife Answ Christ is considered in a twofold relation 1 As it hath pleased him to vnite the Church vnto himselfe in marriage and so is hee said to dye for it to guide gouerne and protect it with other such attributes all which the Scripture giueth to Christ in this respect 2 As hee is a Supreme Lord Master Father and King ouer the Church hauing absolute rule and authority ouer vs and by vertue of this hee doth correct vs not as hee is a husband 4 The little profit and good that commeth by this sheweth the same Now by all lawfull correction commeth profit Hebr. 12.10 11. For what hope is there that any profit should redound vnto her seeing there is no ground to perswade her that this dealing is warrantable and iust that in this he hath not authority ouer her nor shee in subiection vnto him Obiect But this will make them dread and stand in awe of their husbands Answ But such slâ—uish and châ—ldish feares and dread of the wife to thâ— husband ought not to be her dread must be rather of the magistrates but such gentlenesse must be vsed that she may obey her husband in meeknesse for loue and conscience Yea if she strike him he must not strike her againe for then hee doth reuenge himselfe But if shee be so outragious hee must seeke helpe of the magistrate first vâ—ing all gentle and good meanes as restraint of liberty and the like and all long-suffering and patience before he make her a publike example So much of giuing no offence to her Now the 2 point is concerning the couering of such offences as she shall giue vnto him wherein his prudent carriage is knowne in a wise and prudent bearing with the infirmities of his wife This duty as it is imposed on all Gal. 6.2 so after a speciall manner doth it belong to the husband 1 Because he is more bound to beare with her infirmities than shee with his because hee is the stroâ—ger extraordinarily 1 Thes 5.14 2 Hee is more bound to beare with his wife than with any other because she is neerest vnto him The Apostle Peter vseth an argument to perswade husbaâ—ds to beare with thâ—ir wiues because they are the weaker vâ—ssels and yet coheires of the same grace 〈◊〉 how chary are we of those vessâ—ls which are 〈◊〉 yet brittle as Christal glassâ—s China cups c. But how are they to be boâ—ne withall Infirmâ—ties some are naturall imperfections And thâ—se are Inward as Dulnesse and Slowâ—esse of conceit Shortnesse of memory c. Outward Lamenâ—sse blindnâ—sse c These must not giue him any
offence but cause him rather to pitty her Other are siâ—full infirmities as peeuishnesse stubbornnesse c. In these he must shew his wisedome 1 In vsing the mildest and gentlest meanes hee can to redresse these infirmities as Elkanah did 1 Sam. 1.8 2 If hee can obserue any occasion that brought her to it he must vsâ— the meanes to remooue it as Abraham in casting out of Agar Gen. 21. 3 As much as may be in turning his eyes from it and seeming not to sâ—e it Pro. 19.11 Eccles 7.21 1 If notice be or must be taken then to be ready both to forgiue and forget as it is likâ—ly that Iacobs anger did cease Gen. 30. And in this thing will be the tryall of his wisdome and knowledge for it is no commendation to beare with a good wife So much for the tender respect The next generall point is his prouident care ouer her which shewes it selfe 1 In prouiding things needfull 2 In protecting her from things hurtfull Prouision of things necessary is a duty belonging of all other to the husband because the wife is of all other most properly his owne and also the chiefest of his family Now then the Apostles saying 1 Tim. 5.8 is a strong proofe of this and it stands with reason because the wife when she is married forsakes all other and cleaues onely to her husband who is therefore to haue a prouident care ouer her And furthermore whatsoeuer meanes of maintenance shee had being vnmarried it is now all in her husbands hands so long as shee liues with him Consider now first the extent how farre hee is to prouide for her This is 1 For oâ—hers Whatsoeuer is requisite that hee should bestow on others he should prouide for her 2 For her selfe 1 In her â—oule to haue a care that shee be well instructed a duty laid vpon the husband 1 Cor. 14.34 Thâ—s is done 1 In priuate by maintaining of Gods worship and Religion in his daily euening and morning doing this either himselfe as Cornelius did Act. 10.2 or by others as Micah would haue his house instructed by the Leuite Iudg. 17.10 the Shunamites husband was willing to haue Elisha 2 Kings 4.11 2 In publike to haue a care that shee be partaker of the publike ministery of the Word as Elkanah carried vp his wife with him to Silo 1 Sam. 1.3 2 For her body 1 In sickenesse to prouide all things needfull for her as some to tend her Physick for her and the like And to doe this not grudingly and repiningly fretting because her sicknesse is so long and the charges so great but let him then shew his louing care for her when she is least able to doe for her selfe lest that his churlishnes proues another crosse vnto her 2 In health to prouide for good rayment and this not niggardly and sparingly as many will goe brauely themselues and their wiues goe very meanely yet auoyding all excesse Neither ought hee to deale heerein with hâ—r as a childe or seruant but to giue her a liberall allowance leauing it to her descretion to prouide both for her selfe and for the family such things as belong to food and clothing Prou. 31.15 So likewise for such things as she should bestow vpon charitable vses hee ought to prouide for her remitting vnto her the liberty and authority to distribute if that she be not 1 Superstitious 2 Vaine and light and so likely to bestow it vpon idolatrous and other sinfull vanities And it is likely being not contrary to the Scripture and agreeable to other rules that Chuza did giue his wife such an allowance whereof she ministered vnto Christ Luke 8.3 For the manner hee is to let the wife haue something of her owne property for the better testimony of her faith loue mercy and charity for many will be liberall of another mans goods and so may the wife in the common goods of the family whereunto her husband hath right and intrest but when they come to distribute of their owne heere will be the tryall of their charitable minde Now diuers meanes there are to bring this to passe as some will giue their wiues the rent of such a house or such a field the vailes that which they get by working for themselues and such like The continuance of the prouident care must not be onely during his life but also during hers if shee out-liue him viz. That if hee be able hee let her haue wherewithall to liue as well after his death as shee did with him at least if after portions distributed there remaine so much to leaue her as much as hee had with her And wee see Christ was more liberall to his Church after his departure than when hee liued bodily and this will be a sure signe that he loued her when shee shall see his care to prouide for her after his death Moreouer considering her weaknesse to manage her estate hee ought to appoynt some to haue a care of it for her as Christ did for his mother Iohn 19.26 27. And for this cause did Dauid set Salomon in the Kingdome that Bathsheba after his death might be well dealt withall 1 King 1.21 And as the more need is so to be the more carefull for her as if shee be not like to marry againe c. Contrary hereunto is the practice of those husbands 1 Who by prodigality spend their estate and so leaue their wiues worse then nought whereas this ought to be a motiue to them to auoyd vnnecessary expences 2 Who by fawning and flattering get their wiues to make away their inheritance which came with them without giuing them sufficient consideration for it onely to satisfie their owne turnes while they liue This is both an vnkindnesse and also a poynt of iniustice 3 Such as vse fraudulent meanes to depriue their wiues of the thirds by deeds of gift or other conueyances This is a sinne because we ought to be subiect vnto the Lawes where they be not contrary to Gods word And husbands should so deale with their estates that loue and not Law might bring vnto the wife that which is her due 4 Such as hauing old sickely wiues doe themselues when they are sicke desire the making of their wills to settle their estate hoping still to outliue their wiues So much of prouiding things necessary The next point is that he doe protect her from things hurtfull A duty which in the generall is prooued by the phrase of the Scripture calling the husband the vaile of his wife which as it implies subiection on her part so it doth imports protection on his Gen. 20.16 1 Cor. 11.10 And so likewise from that of spreading the wing ouer them as Ruth 3.9 with chap. 2.12 For which reason also God hath giuen strength boldnesse and wisedome to the husband aboue the wife It must be shewed in 1 Preuenting of danger as in the example of Dauid 1 Sam. 27.3 2 In recouering them out of danger as in another example
world a Heb. 7.25 Ioh. 19.30 An euidence of which perfect saluation obtained by him was his Resurrection for this cause he is called Saluation Luk. 2.30 Note here first the Blasphemie of the Iesuites that deriue of that name of their society from that name of Christ which is incommunicable Indeede we may be well called Christians of Christ because this name is communicable for wee are partakers of the anointing but no man is partaker with Christ in the worke of saluation as also Linwood a Papist saith and secondly the dotings of the Papists that seeke for other Sauiors besidâ—s Christ as the Saints to whom may bee applyed that of Esa 30.1 c. and Ier. 2 13. As also another conceit of the Treasure of the Church which what needs if Christ alone haue purchased perfect saluation b Rom. 5.18 As Adam is a naturall root and all comming from him partake of his sin and curse so Christ being another roote all that come from him partake of his righteousnessâ— to iustification Ioh. 6.37 and verse 39. A reason is a added â—â—cause the Elect are committed to his trust and fidelity and therefore if they bee lost the losse redounds not only to the hurt of the members buâ— to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iuâ—as was nâ—uer of this company which is plaine both by thâ— words in the place aâ—leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude speaâ—es ver 4. Then apply that 1 Ioh. 2.19 This ouerthrowes that grosse errour of the Lutheranes who say that those who are Elect may not onely wholy but finally fall away an opinion strange contradictory in it selfe to be a chosâ—n vessell and to bee damned and contrary to the Scripture it breakes in sunder that golden chaine Rom. 8.30 Math. 24.24 Yea the Papists confesse the absurdity of it Bellar. de grat libero arbitrio lib. 2. cap. 10. The ground of this opinion is that they hold that election is conditionall which Tenent is derogatory to glory making his will and decree changeable whereas he is immutable in both and also depriues euery faithfull soule of a ground of maine comfort which otherwise doth rest in an holy security opposed to feare and distrust when once it perceiues in it selfe the certaine signes of Election Obiect 1 Exod. 32.32 and Rom. 9.3 Answ These holy men rapt with loue and zeale did onely shew what in their hearts they could wish to be done not what could be done it was Votum affectus non Effectus Obiect Psalme 69.28 Answ That is spoken according to the common opinion of men now therefore Dauid desireth God to make it manifest that they did heerein deceiue themselues others were deceiued in them who because of their profession and outward carriage accounted them to be written in the Booke of Life So in like manner that which is spoken of Iudas was spoken in regard of his office and Apostleship not in regard of the eternall election of God For in that former respect hee might haue seemed to haue beene a chosen vessell Act. 1.17 Vse is for comfort vnto vs that though wee be not the principall parts of the body of Christ an eye or an eare that is not instructed with so much knowledge as others c. yet if wee be of the body wee shall be saued Gal. 3.28 c Because that satisfaction of Christ was a ransome and price and none can be redeemed and bought but those for whom it was paid Against carnall Gospellers that hope still to be saued when as yet they haue no euidence that they are of this body for the body is guided by the head but those by the prince that ruleth in the Ayre Ephes 2.2 The members of the body loue one another but these hate and persecute the Saints Briefely this word body imports two things that is 1 A mysticall vnion with Christ by faith 2 And a spirituall vnion one with another by loue whereof they haue neither So much concâ—rning the authority of Christ The next point is the subiection of the Church ver 24. Which subiection is due on the Churches part in regard of the place of Christ who is her head but much more in regard that he is so wise so glorious a head so prouident and powerfull to procure her good and againe in that shee is so farre inferiour vnto him and therefore meete it is that she subiect her selfe and vnworthy she were of so great benefits if she should not as Vashty was in not obeying her husband the King Doct. Whosoeuer is of the Catholike Church is indeed subiect to Christ AN EXPOSITION VPON THE FOVRTH VERSE OF THE SIXT CHAPTER TO THE EPHESIANS And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. THe duties concerning the wel-nurturing of children are of 2 kinds 1 Such as respect temporall good as first training of them vp in ciuility good behauior secondly in a good calling 2 Or such as respâ—ct spirituall good viz. that they be trained vp in piety which in the text and diuers other place ais expresly commanded of God who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant as of the 12 Stones of the Passeouer c commanding Parents to declare vnto their children the mystery of these things Reasons of this are 1 This is the best good that parents can doe for their children by reason men exceed beasts by ciuiâ—ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a necâ—ssity of this instructioÌ„ of them in the feare of the Lord for by nature they haue no pronenesse to it and without this nurturing they will neuer learne 3 This belongs to the office and charge of parents as they who best know the capacity of children and therefore are best able to apply instruction to them and instruction comming from them will take more place 4 Because children are borne of their parents in a wofull estate and therefore as they haue beene the meanes to conuay sinne and misery vnto them so should they labour to be a like meanes of conuaying grace 5 This is a double band to binde them vnto their parents in loue and duty when both nature and a religious conscience shall ioyne both together 6 By this meanes when parents dye they may with greater comfort and security commend their children vnto God 7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God Now come wee to some directions for the performâ—nce of this duty These are 1 That they be sure that all such principles as they instruct their children in be grounded on the Word of God for it must be information of the Lord. 2 That when they beginne to learne they be
beasts that leaue their young ones when they are able to feede themselues And thus by their negligence many times their children come to be very drones in the Common-wealth 2 When parents are too preposterous and rash in prouiding a calling not considering whether the place be fit or no for their children but onely whether it be gainefull and profitable or of credit 3 Another is of those that make no conscience of bringing their children into a calling into the Ministery by Simony c. 2 The second duty is concerning marriage that they be carefull to prouide marriage for them in due and fit time a plaine duty of parents Ier. 29.6 and 1 Cor. 7.36 37. in practice Gen. 28.2 6. and 27.46 Agar learned so much in Abrahams house Gen. 21.21 and and so did God with the first man Gen. 2.18 Reasons 1 Because children must waite vpon their parents consent and therefore they ought to prouide for them 2 Parents stand in Gods stead and so must bee a meanes of seeking a marriage for them 3 Marriage is a needfull meanes to keepe their vessels in holinesse and heereby is a holy seede preserued Mal. 2.15 Directions 1 That children may haue a free consent and that they be not forced After Gods example who brought the woman that he had made vnto Adam to see whether he liked her or no Gen. 2.22 24.57 for this is the neerest surest strongest band and ought not to be vndertaken without the parties good liking 2 That the match be fit for them Gen. 2.20 Fit 1 In Religion Deut. 7.3 2 In age So God made the woman perfect at the first as Adam not a childe 3 In state in some equality else scorne and disdaine may arise Aberrations in two extremes 1 Carelesnesse in prouiding marriage letting them passe the flowre of their age 2 Too much rashnesse before they know what a wife and husband meane and a third prouiding vnmeet matches for them ioyning them idiots fooles papists prophane so they be wealthy Meanes for the better performance of those duties are 1 That parents haue a care to prouide a stocke and portion for their children 2 Corinth 12.14 Whereas some obiect Math. 6.19 wee answer 1 That Christ aimeth heere at couetousnesse so as the foole laid vp riches 2 Hee condemnes the manner as beeing the onely thing which they doe before and aboue the care of heauenly things 3 The measure heaping vp without measure Directions 1 That this measure be not vniustly gotten Prou. 10.2 2 That they be not couetous setting themselues to make themselues and their children rich 3 That this be not a pretence for vncharitablenesse Contrary to this is 1 when men liue at the vttermost extent of their liuing so that they can lay vp nothing 2 When men liue aboue their liuing and cast themselues behinde hand 3 When any insnare their children by causing them to be bound for them and so breake their backes and become their vndoers 4 Couetousnesse when parents lay vp indeed but will part with nothing to their children before their death EPHES. 6. VER 5. Seruants be obedient vnto them that are your masters according to the flesh with feare and trembling and singlenesse of your hearts as vnto Christ c. vnto the 9 th verse THe sūme of these words is a direction for seruants how to carry themselues towards their Masters wherein the Apostle layes downe first the Duties they are to performe where wee are to note 1 The kindes which are twofold Obedience Reuerence 2 The extent which is limited by these speeches according to the flesh ver 5. as vnto Christ ibid as the seruants of Christ ver 6. as to the Lord ver 7. 3 The manner of performance set downe 1 Affirmatiuely by shewing them what graces doe adorne them in performance of these duties ver 5 7. 2 Negatiuely by shewing what vices are to bee auoyded ver 6. 2 The motiues to stirre them vp to the carefull performance of the former duties which are partly imployed partly repressed Before we come to handle the kindes it is necessary to lay downe here as formerly hath beene done the ground and foundations of the duties which doe concerne either the opinion or the affection of seruants Thier opiniō that they be perswaded concerning their masters superiority and their owne subiection that it is good lawfull and warrantable by the Word of God For seeing Reuerence and Obedience haue relation to authority and superiority how can any bee yeelded when wee are not perswaded that they to whom wee owe this are our superiours Therfore did Korah his company fall into Rebellion because they thought that Moses had not that authority which hee tooke vpon him Num. 16.3 Now that seruants may bee resolued touching the lawfulnesse of their masters authority let them consider 1 That it is Gods commandement both in the old and new Testament 2 The many directions that God giueth to masters and seruants to carry themseleus in their places But God giueth no directions for any vnlawfull calling 3 The example of many godly men in Scripture who haue beene seruants 4 That that the Apostle Rom. 13.1 vrgeth it as a matter of conscience which hath alwaies relation to the Law of God commanding Contrary to this is the opinion of the Anabaptists denying any subiection or superiority their reasons for it are 1 If say they there be seruants and this a calling lawfull they must haue either Christians or Infidels to their masters If Infidels who haue no part ' in Christ what an vnfit and vnmeet thing is it for Christians to bee in subiection to such If Christians then are they all brethren and why should one brother be inferiour to another Answ This calling of seruants and masters being a politicall ordinance of God appoynted to vp-hold the Church Common-wealth and Family not their quality but their place is to be considered See 1 Tim. 6.2 2 Againe say they it is against nature our Christian liberty and those prerogatiues we are endowed with Answ Against nature as nature now is it is not although if nature had remained entire and perfect it had beene against nature But God hath in his admirable wisedome made many things which are punishments of sinne to bee duties imposed on vs as eating of our bread in the sweat of our browes a punishment and yet a duty 2 Christian liberty is not hereby preiudiced the conscience stil remaining free not subiect to any but God 3 And as for our prerogatuines they are to be expected in the world to come and not heere 3 They vrge that which is said verse 7. not seruing men but heere seruice to men is not simply forbidden but such fawning and parasiticall seruice when we wholy care to please men and not God in seruing them In Affection that the seruant haue an honourable account and reuerent esteeme of his master This is called here Feare and it is described 1 Tim. 6.1 See
wherein masters are and it is amplified by circumstances 1 Implyed viz. that the Master of masters is a common Master both to masters and seruants Euen your 2 Expressed 1 Of the place wherein this Master is viz. heauen 2 Of a property belonging to him that hee is no respecter of persons Doct. They who are masters haue a Master this is notably set forth by Ioseph Gen. 50.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder or in stead Ecclâ—s 5 8. In this respect he is called as Deu. 10.17 1 Tim 6.15 Reason is because man is prone to insolency and if hee were not vnder authority hee would growe intolerable for this cause God retaines in his hand a power authority and command ouer him Vâ—e 〈◊〉 mainâ— vse intâ—ndâ—d by the Apostle is that as seâ—uants should doâ— their dutiâ—â— to their masters which they râ—quire so mastâ—rs should doe those duties to their seruants which God râ—quires at their hands 2 This is also a ground to restraine mastâ—rs that they doe nothing to their seruants but what they will iustifie before their great Mastâ—r This moued Ioseph to let goe his brethren when hâ—e had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâ—b chap. 31.13 14. Wherefore masters are to thinke of this when they exact any thing of their seruants that is not fit when they are furious and incensed against them whâ—n they detaine any thing from them and oppâ—â—sse thâ—m let them then thinke how theâ— will iustifie this when their greater Master shall call them to account Doct. 2 Mastâ—rs and seruants haue both one and the same Master Mal. 2.10 Iob 31.15 1 Cor. 7.22 Whence it followes That howsoeuer for orders sake and good of outward gouernment there is a difference betweene masters and seruaâ—ts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mâ—t. 24.49 This serues further to curbe and bridâ—e the insolency of masters aâ—d it aggrauates greatly their cruelty towards their seruants The place where this Master is is heauen because there and from thence hee doth manifest his glory after a spâ—ciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâ—r is a master of great glory excellency and maiesty so that there is no proportion between him masters here on earth Psal 113.4 2. To shew that the eyes of the Lord are vpon all his seruants as one in a high place may easily behold all things below Psal 11.4 aâ—d 33.13 and the reason of this Psal 102 2â— 3 To shew his might and power in rewarding and rendring vengeance Psalm 123.1 as an argument Eccles 5.8 All these may be so many motiues to vrge and presse the duties of masters 1 If God be so gâ—orious and excellent how then ought masters to râ—spâ—ct him and the rather to be mooued to performe thâ—ir duties vnto their seruants as we see the sâ—ruants of great men aâ—d Noble men are most dutifull and râ—ady in their seruice 2 Let no masters deceiue themselues in this conceit that whatsoeuer they doe to their seruants is within their owne house no bodie sees them and their seruants dare not complaine For God is in heauen and he beholds them Prou. 15.3 3 God not onely sees them but he wil take vengeance of them and this vengeance will be heauy as comming from God therefore this ought to moue them to deale gently with their seruants Doct. 3 From Gods property This great Lord and Master is not mooued with any outward respect but is a iust vnchangeabâ—e and vnpartiaâ—l Iudge Iob 34.19 for there is no passion in God nor alteration of affection Iob 10.4 Vse is to teach masters to shake off all vaine hopes and pretences that God will respect them more than their seruants because they are great and haue friends c. their seruants are but base and meane c. 2 This is for imitation of Magistrates accordingly to carry themselues 3 It teacheth miâ—isters not to vrge or to keepe close matters in respect of persons but vnpartially to presse the duties of all sorts Further marke the inference of this reason vpon the duety the Apostle bids them forbeare threatning because they haue a Master that is ouer them Whence obserue that ignorance of that place of subieâ—tion wherein we are of that authority vnder which we are makes vs insolent and cruell This appeares in Pharaoh who was cruell to the Israelites because hee knew not God Exod. 5.2 and Sennacâ—eâ—â—b 2 Kings 18.33 34 35. because men conceit they haue an absolute authority This is the ground of pride in That man of sinne 2 Thes 2.4 Now whereas the Apostle in setting downe the duty of masters bringeth such a strong reason to moue them and yet in the duties of husbands and wiues parents and children doth not so the reason is because in husbands and parents there is a naturall loue and affection which doth moue them but in masters there is no such thing and therefore hee layeth downe a thundring reason bringing them to the Iudgement-seate of God so to terifie them EPHES. 6. VER 10 11. Finally my brethreâ— be strong in the Lord and in the power of his might Put on the whole armour of God that yee may be able to stand against the assaults of the diuell THe summe of these words is an exhortation to Christian spirituall courage and fortitude The parts are 1 An exhortation to a duty 2 A direction shewing the meanes for the performance of that dutie In the exhortation consider we the manner and the matter The manner is in these words Finally my brethren Wherein note 1 The necessity of the matter which the Apostle exhorts vnto in the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection of the Apostle my brethren 1 Finally As if the Apostle should haue said I haue instructed you in the former part of my Epistle in all poynts necessary to be knowne and belâ—â—ued saying downe both the generaâ—l duties of all and the particular duties that belong to euery one in his calling and particular place yet is a remainder euen this one thing which I will now deliuer vnto you without which all that hath beene formerly deliuered will be but vnprofitable and of no vse Hence we learne 1 That though we be neuer so well instructed in the generall and particular duties belonging vnto vs yet it is necessary that we should be further exhorted to courage and constancy a point which the Apostle obserues in his Epistles as 2 Thes 3.13 1 Tim. 6.12 2 Tim. 4.5 c. adding exhortations to the performance of duties before deliuered Vse which we are to make and is heere intended by the Apostle is that we should giue diligent heed to that which is heereafter to be deliuered because by it all things before will be made profitable 2 In that the Apostle layeth downe these things in the last place