23 24. 23. Christ is the head of the Church and he is the Sauiour of the body 24. The Church is subiect vnto Christ in euery thing BEhold here the mutuall relation betwixt Christ the Church  Wherein note concerning Christ 1. His preheminence ouer the Church he is her head 2. His goodnesse to her he is her Sauiour Note also concerning the Church 1. Her prerogatiue she is the body of Christ 2. Her dutie In laying downe whereof there is noted 1. Wherin it consisteth The Church is subiect to Christ 2. How farre it extendeth in euery thing The title Head is giuen to Christ in two respects 1. In regard of his dignitie and dominion ouer the Church 2. In regard of the neere vnion betwixt him and the Church This vnion is more fully expressed afterwards vers 30. The dignitie of Christ is here principally intended so as Christ is the highest in authoritie ouer the Church the titles Lord Father Master Doctor Prophet First-borne with the like being by a kinde of excellencie and proprietie attributed to him proue as much The causes hereof are 1. The good pleasure of God his Father 2. The dignitie of his person being God-Man 3. The merit of his sacrifice whereby he hath redeemed and purchased his Church vnto himselfe 4. The omnipotencie of his power whereby he is able to protect it 5. The all-sufficiencie of spirit whereby he is able to giue to euery member all needfull grace Till the Pope of Rome can shew so good reason for this title Supreme head of the whole Church we will account him a blasphemous vsurper thereof Object He is not accounted an Imperiall head as Christ is but only a Ministeriall head Answ 1. This distinction is without all ground or warrant of Scripture 2. It implieth plaine contradiction For to be a ministeriall head is to be an head and a minister which is all one as an head and a member in relation to the same thing 3. Though in these two words Imperiall Ministeriall they may seeme to aduance Christ aboue the Pope yet in their owne interpretation of these words they make the Pope equall to Christ if not aduance him aboue Christ For they say that Christ is an imperiall head to quicken the Church inwardly and the Pope a ministeriall head to gouerne it outwardly First let it be noted how little congruitie this exposition hath with the words expounded Doth this word imperiall intimate a quickning vertue Doth this word ministeriall implie a gouerning power Nay is there not great incongruitie in this that Christ should be the Imperiall head and yet the Pope an head to gouerne Besides doth not this rend asunder two of Christs offices and leauing one to Christ giue another to the Pope and so make him equall with Christ If the particular branches of this gouernment which is giuen by papists vnto the Pope by vertue of his headship be obserued we shall finde that to be verified in him which the Apostle hath foretold concerning Antichrist that as God he sitteth in the temple of God shewing himselfe that he is God For they giue to him the keyes of heauen and hell to shut or open the one or other as pleaseth him they giue him power to dispense with Gods lawes to coine articles of faith to make lawes to binde mens consciences directly and immediatly to giue pardon for sinne to free subiects from allegeance to their Soueraignes to canonize Saints and what not But to let these impious blaspliemies passe beside that this prerogatiue of Christ to be head of the Church is incommunicable for thereby the Apostle proueth Christ to be aduanced farre aboue all principalitie and power and might and dominion and every name c. Christ needeth not for the execution of his office therein any Vicar or Deputie for as head he filleth all in all things and by his eternall spirit is he in heauen earth and euery place where any of his members are according to his promises made vnto his Church Much comfort and great confidence must this needs minister to all such as haue assurance that they are of this bodie for hauing so mightie so wise so mercifull an head an head so sufficient euery way who can instruct direct guide gouerne protect and helpe them in all their needs whatsoeuer what need they feare When we are assaulted by Satan or any way set vpon by any of his instruments or are in any distresse or need let vs lift vp the eies of our faith higher then we can the eies of our bodie and in heauen behold this our head who is inuisible and we cannot but receiue from thence much comfort and incouragement §. 18. Of the benefit of Christs headship The Goodnesse of Christ is set downe in these words and he is the Sauiour of the bodie Euery word almost hath his emphasis 1. The copulatiue particle AND sheweth that The goodnesse which Christ doth for his Church he doth because he is the head thereof O how happie a thing is it for the Church that it hath such an head an head that doth not tyrannize ouer it nor trample it vnder foot an head that doth not pole or peele the Church but procureth peace and safetie to it When Naomi sought to make a match betwixt Boaz and Ruth that he might be her head what saith she Shall I not seeke rest for thee that it may be well with thee It is therefore the office of an head to be a Sauiour to procure rest and prosperitie to the bodie whose head it is Happie were it for Kingdomes Common-wealths Cities Churches Families wiues and all that haue heads if they were such heads that because they are heads they would endeuour to be Sauiours §. 19. Of Christ a sufficient Sauiour In laying forth the goodnesse of Christ three things are noted 1. The Kinde of goodnesse which is Saluation the Sauiour 2. The person that performeth it he himselfe 3. The parties for whom he performeth it the body 1. The Greeke word translated Sauiour is so emphaticall that other tongues can hardly finde a fit word to expresse the emphasis thereof it being attributed to Christ implieth that Christ is a most absolute and perfect Sauiour he is euery way a sufficient Sauiour able perfectly to saue euen to the very vttermost He saueth Soule and Body he saueth from all manner of miserie which is intimated by that particular from which he saueth namely sinne he shall saue his people from their sinnes Sinne is the greatest and most grieuous euill yea the cause of all miserie they who are saued from it are saued from all euill for there is nothing hurtfull to man but that which is caused by sinne or poisoned by it Before sinne seazed on man he was most happie free from all miserie and so shall he be after the contagion guilt punishment dominion and remainder of sinne
the bodie The former point is clearely set forth by a resemblance which the Apostle maketh betwixt Adam and Christ thus As by the offence of one iudgement came on all men to condemnation euen so by the righteousnesse of one the free gift came on all men vnto iustification of life Here are noted two roots one is Adam the other is Christ both of them haue their number of branches to all which they conuey that which is in them as the root conueyeth the sap that is in it into all the branches that sprout from it The first root which is Adam conueyeth sinne and death to all that come from him and the other root which is Christ conueyeth grace and life to euerie one that is giuen to him for saith he All that the Father giueth me shall come to me and him that commeth to me I will in no wise cast out and a little after he rendreth this reason This is the Fathers will that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day Obiect Christ himselfe maketh exception of one where he saith none is lost but the sonne of perdition Answ That phrase sonne of perdition sheweth that Iudas was neuer of this body for can we imagine that Christ is a Sauiour of a sonne of perdition Obiect Why is he then excepted Answ By reason of his office and calling he seemed to be of this body and till he was made knowne none could otherwise iudge of him in which respect Saint Peter saith he was numbred with vs. 2. Answ Christ there speaketh in particular of the twelue Apostles and to be an Apostle of Christ was in it selfe but an outward calling This is a point of admirable comfort to such as haue assurance of their incorporation into Christ they may rest vpon the benefit of this office of Christ that he is a Sauiour We need not thinke of climing vp to heauen and searching Gods records to see if our names be written in the booke of Life Let vs only make triall whether we be of this body or no. For our helpe herein know we that this metaphor of a body implieth two things 1. A mysticall vnion with Christ 2. A spirituall communion with the Saints 1. By vertue of that vnion they who are of Christs body 1. Receiue grace and life from him 2. Are guided and gouerned according to his will 3. Seeke to honour him in all things they doe 4. Are offended and grieued when he is dishonoured by others 2. By reason of their communion with the Saints being fellow members 1. They loue the brethren 2. They are ready to succour such as are in distresse 3. They will edifie one another 4. They retaine a mutuall sympathy reioycing and mourning one with another §. 23. Of the restraint of the benefit of Christs headship to them only that are of his body That none but those who are of Christs body shall partake of the benefit of his office is cleare by other like titles of restraint as his people and his sheepe but especially by denying to the world the benefit of his intercession I pray not for the world saith he In this respect this position out of the Church no saluation is without exception true for the body is the true Catholike inuisible Church he that is not a member of this Church but is out of it hath not Christ to be his head and Sauiour whence then can he haue saluation The former point is not more comfortable to those that haue assurance that they are members of this body then this is terrible to those that giue too great euidence they are no members thereof as all they doe that haue not the spirit of Christ ruling in them but rather rebell against him and beare no loue to the Saints but rather hate them and doe them all the spight they can §. 24. Of the Churches subiection to Christ EPHES. 5. 24. The Church is subiect vnto Christ in euery thing THe duty which the Church in way of thankfulnesse performeth to Christ her head for this great benefit that he is her Sauiour is Subiection Vnder which word is comprised all that obedience and duty which in any kinde Christ requireth of the Church in and by the word Quest Is it possible for that part of the Church which is here on earth to yeeld such obedience Answ It will faithfully endeuour to doe what it can and that honest and vtmost endeuour Christ graciously accepteth for a perfect performance of all In that it is here taken for grant that the Church is subiect to Christ I may as from a generall to particular infer that Whosoeuer is of the true Catholike Church is subiect to Christ and yeeldeth obedience to his word We will runne after thee saith the Church to Christ My sheepe heare my voice and follow me saith Christ of that flocke which is his Church For Christ conueyeth his owne spirit into his mysticall body the Church and into every member thereof which spirit is much more operatiue and liuely then the soule of man If therefore mans soule quickning euery part of the naturall body make them subiect to the head much more will the spirit of Christ bring the members of his mysticall body in subiection to himselfe If the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by the spirit that dwelleth in you Hereby let triall be made of particular visible Churches and of particular persons whether they are in deed of this true Catholike Church or no. Those visible Churches which refuse to be gouerned by Christs word and are wholly gouerned by humane traditions which rise against Christ and play the adulteresses by committing Idolatry are not of this Catholike Church which is subiect to Christ No more are Infidels that defie Christ Heretiques that deny him ignorant persons that know not his will profane persons that despise him wordlings that lightly esteeme him nor any that persecute or scorne him in his members By this we may see that many haue a name that they are of the Church who in deed are not Obiect Many such persons may belong to Gods election and so be of that body whereof Christ is a Sauiour Answ Election in deed giueth them a title to Christ but they cannot reape any benefit by that title till they haue a possession of Christ by vertue of their spirituall vnion with him Neither can they haue any assurance of their election till they finde by the quickning vertue of the spirit that they are vnited vnto Christ Wherefore so long as men remaine destitute of the Spirit of Christ and are possessed with a contrary spirit they may well be iudged for the present to be none of
tongues yea and our English The particular relation which is betwixt the persons who are meant by those two words doth plainly shew how they are to be taken and when they are to be restrained to man and wife To take away that ambiguity our English hath well translated them husband and wife To direct and prouoke wiues vnto their duty the Apostle addeth this clause as vnto the Lord which is both a Rule and a Reason of wiues subiection It directeth wiues by noting the restraint of their obedience and the manner thereof The restraint in that wiues ought so to obey their husbands as withall they obey the Lord but no further they may not be subiect in any thing to their husbands that cannot stand with their subiection to the Lord. The manner in that wiues ought to yeeld such a kind of subiection to their husbands as may be approued of the Lord. Thus the Apostle himselfe expoundeth this phrase chap. 5. vers 5 6. It prouoketh wiues to submit themselues to their husbands by noting the place of an husband which is to be in the Lords stead bearing his image and in that respect hauing a fellowship and partnership with the Lord so as Wiues in subiecting themselues aright to their husbands are subiect to the Lord. And on the contrary side Wiues in refusing to be subiect to their husbands refuse to be subiect to the Lord. §. 14. How an husband is his wiues head EPHES. 5. 23. For the husband is the head of the wife euen as Christ is the head of the Church and he is the Sauiour of the body THe place of an husband intimated in the last clause of the former verse is more plainly expressed and fully explained in this verse His place is expressed vnder the metaphor of an head and amplified by his resemblance therein vnto Christ The particle of connexion FOR sheweth that this verse is added as a reason which may fitly be referred both to the duty it selfe and to the manner of performing it The metaphor of an head enforceth the duty The amplification thereof by the resemblance that is made to Christ enforceth the manner of performing the duty A wife must submit her selfe to an husband because he is her head and she must doe it as to the Lord because her husband is to her as Christ is to the Church The metaphor of an head declareth two points 1. The dignitie of an husband 2. The duty  1. As an head is more eminent and excellent than the body and placed aboue it so is an husband to his wife 2. As an head by the vnderstanding which is in it gouerneth protecteth preserueth prouideth for the body so doth the husband his wife at least he ought so to doe for this is his office and duty this is here noted to shew the benefit which a wife receiueth by her husband so as two motiues are included vnder this metaphor The first is taken from the husbands prerogatiue whence note that Subiection must be yeelded to such as are ouer vs. For this is a maine end of the difference betweene partie and partie To what end is the head set aboue the body if the body be not subiect to it The second is taken from the benefit which a wife reapeth by her husbands superiority and it sheweth that They who will not submit themselues to their superiours are iniurious to themselues as the body were iniurious to it selfe if it would not be subiect to the head §. 15. Of the resemblance of an husband to Christ The more to enforce the forenamed reason the Apostle addeth the resemblance that is betwixt an husband and Christ as this note of comparison euen as sheweth whence it followeth that It is as meet for a wife to submit her selfe to her husband as for the Church to submit it selfe to Christ This amplification is especially added for Christians Heathens may be moued to subiect themselues to their gouernours by the resemblance taken from a naturall body How much more ought Christians to be moued by the resemblance taken from the mysticall body of Christ These words and he is the Sauiour of the body as they doe declare the office of Christ and the benefit which the Church reapeth so they note the end why an husband is appointed to be the head of his wife namely that by his prouident care he may be as a sauiour to her It is here noted rather to shew the benefit which a wife reapeth by her husband then the dutie which he oweth for that the Apostle declareth afterwards vers 25 c. The meaning then is That as Christ was giuen to be an head of the Church which is his body that he might protect it and prouide all needfull things for it and so be a Sauiour to it euen so for that very end are husbands appointed to be the head of their wiues Vpon this ground the Apostle inferreth the conclusion in the next verse §. 16. Of the resemblance betwixt The Church to Christ A wife to her husband EPHES. 5. 24 Therefore as the Church is subiect to Christ so let wiues be to their owne husbands in euery thing THis conclusion setteth forth not only the dutie it selfe but also another Reason and another Rule to prouoke and direct wiues to performe their dutie and that vnder the patterne of the Church The reason may be thus framed That which the Church doth to Christ a wife must doe to her husband But the Church is subiect to Christ Therefore a wife must be subiect to her husband The proposition is grounded on that resemblance which is betwixt the Church in relation to Christ and a wife in relation to her husband for an husband is that to his wife which Christ is to the Church therefore a wife must be so to her husband as the Church is to Christ The rule noteth both the Manner as and also the Extent of a wiues subiection in euery thing Quest Is mortall and sinfull man to be obeyed as the Lord Christ the eternall Sonne of God Answ This extent is to be restrained to the generalitie of the things in question As in other places where the Apostle saith all things are lawfull for me he meaneth all indifferent things for of them his speech was in that place And where againe he saith Whatsoeuer is set before you eat he meaneth whatsoeuer good and wholsome meat for of that he spake Thus much of the maine drift of the Apostle in setting before wiues the example of Christ to whom husbands are like in dignitie and the example of the Church to whom wiues ought to be like in dutie I will further consider these examples of Christ and the Church more distinctly by themselues without any relation to man and wife and out of them note such generall instructions as concerne all Christians §. 17. Of the relation betwixt Christ and the Church EPHES. 5.
is remoued But he that remaineth in the bondage of sinne is in a most wofull plight In that Christ saueth from sinne he saueth from the wrath of God the curse of the law the venome of all outward crosses the tyranie of Satan the sting of Death the power of the graue the torments of hell and what not The puritie of Christs nature and excellencie of his person is it that maketh him so sufficient a Sauiour which reason the Apostle himselfe noteth for where he saith that Christ is able to saue to the vttermost he addeth for proofe thereof that he is Holy harmlesse vndefiled separate from sinners and made higher then the heauens Great matter of reioycing and of confidence doth this minister vnto vs. When the Angell first brought this newes To you is borne a Sauiour he saith Behold I bring you good tidings of great ioy This made the Virgin Mary say My spirit hath reioyced in God my Sauiour and for this did Zacharias blesse God that redeemed his people and raised vp an horne of saluation When the eies of old Simeon had seene this Saluation he desired no longer to liue but said Lord now lettest thou thy seruant depart in peace They who beleeue in this Sauiour will be of like minde and as they reioyce in him so they will trust vnto him and say with the Apostle we are more then conquerors through him that loued vs c. This being so to what end serueth the supposed treasure of the Church wherein are said to be stored vp indulgences pardons merits workes of supererogation and I know not what trash to adde to the satisfaction of this Sauiour either Christ is not a sufficient Sauiour or these are to speake the least vaine But vaine they are an emptie filthie detestable treasure that is which God will destroy with all that trust therein §. 20. Of Christ the only Sauiour This relatiue particle HEE hath also his emphasis for as it pointeth out Christ the head of the Church so it restraineth this great worke to him it may thus be translated he himselfe that is he in his owne person he by himselfe he and none but he So as to speak properly Christ is the only Sauiour of men in which respect he is called the horne of saluation yea Saluation it selfe which titles are giuen to him by an excellency and propriety and in the same respect the name Iesus was giuen vnto him Here by the way note the blasphemous arrogancie of those great sectaries among the Papists who stile themselues Iesuits assuming that name which is proper to this great office of Iesus Christ Obiect Why is this name more blasphemous then the title Christians Answ One of their owne religion doth thus resolue that Obiection We are called Christians of Christ not Iesuits of Iesus because we partake of the thing signified by the name Christ that is anointing for as the Apostle saith we all receiue of his fulnesse But he hath not communicated to vs the thing signified by the name Iesus for it belongeth to him alone to saue as saith the scripture he shall saue his people as if he should say he alone and no other A Christo dicimur Christiani non autem à Iesu Iesuani seu Iesuitae quia rem signatam nomine Christus scil vnctionem nobis communicauit Nam ut ait Apostolus omnes nos de plenitudine eius accepimus sed rem significatam nomine Iesus non communicauit nam saluare ipsi soli conuenit ipse enim vt dicitur in scriptura saluum faciet populum suum ac si diceret ipse solus non alius Guil. Lindwood in Prouinc siue Constitut Angl. lib. de Consuetud But to returne to our matter Saint Peter doth most plainly and fully proue the forenamed doctrine in these words spoken of Iesus Christ There is not saluation in any other for there is none other name vnder heauen giuen among men whereby we must be saued None is able none is worthy to worke so great a worke he must doe it or it can not be done But he is so able and so worthy as he can doe it of himselfe and needeth none to assist him What a dotage is it to trust to other Sauiours Legions of Sauiours haue Papists to whom they flie in their need All the Angels in heauen and all whom at any time their Popes haue canonized for Saints which are many millions are made Sauiours by them Be astonished O ye heauens at this for they haue committed two euils they haue forsaken Christ the fountaine of liuing waters and hewed them out cisternes broken cisterns that can hold no water Let vs for our parts flie vnto this Sauiour only and wholly rely vpon him as we desire to be saued Thus shall we honour him by preferring him before all yea by reiecting all but him and thus shall we be sure to bring helpe ease and comfort to our owne soules §. 21. Of the Church the body of Christ The persons who receiue any benefit by this Sauiour are all comprised vnder this metaphor the bodie whereby the samething is meant that was meant before by the Church Church according to the notation of the Greeke word signifieth an assembly called together It is in Scripture by a propriety attributed to them who are called to God This calling is twofold 1. Outward which is common to all that make profession of the Gospell in this respect it is said many are called and few chosen 2. Inward which is proper to the elect none but they and all they in their time shall both outwardly be called by the word to a profession of Christ and also inwardly and effectually by the spirit to beleeue in Christ and obey his Gospell This is stiled an heauenly calling which is proper to the Saints These make that Church whereof Christ is properly the head and therefore in relation to that metaphor of an head they are called the Bodie and that in these respects 1. They are vnder Christ as a body vnder the head 2. They receiue spirituall life and grace from Christ as a body naturall receiueth sense and vigour from the head 3. Christ gouerneth them as an head the body 4. They are subiect to Christ as a body to the head §. 22. Of the extent of Christs goodnesse to all his body This metaphor by which the persons that reape the benefit of Christs office are set forth noteth two points 1. All that are once incorporated into Christ shall be saued The bodie compriseth all the parts and members vnder it not only armes shoulders breast backe and such like but also hands fingers feet toes and all Christ their head being their Sauiour who can doubt of their saluation 2. None but those that are incorporated into Christ shall be saued For this priuiledge is appropriated to
is a double bond one on Christs part euen the spirit of Christ for hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirit another on the Saints part euen faith for Christ dwelleth in our hearts by faith The spirit is conueyed into vs when we are dead in sinnes wholly flesh but being in vs it breedeth this blessed instrument of faith whereby we lay hold on Christ and grow into him as the science into the stocke Thus Christ laying hold on vs by his spirit and we on him by faith we come to be incorporated into him and made one body as the science and stocke one tree 8. Quest To what end hath Christ thus truly and neerely vnited vs vnto himselfe Answ Not for any benefit vnto himselfe but meerely for the honour and good of the Church By this vnion the honour of Christ is communicated to the Church as the honour of an husband to his wife and of an head to the body Great also is the benefit which the Church reapeth thereby for by this meanes is Christ made more fit to doe good to the Church as an head to the body and the Church is made more capable of receiuing good from Christ as a body from the head being knit to it by the soule and by veines sinewes nerues arteries and other like ligaments Thus hauing as plainly as I can by questions and answers laid open this great mysterie I will further note out some of those excellent priuiledges which by vertue thereof appertaine to the Saints and also some of the principall duties which in regard thereof the Saints are bound vnto §. 71. Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ The priuiledges of the Saints which arise from their vnion with Christ respect this life the time of death and the life to come In this life these 1. A most glorious condition which is to be a part of Christ a member of his body All the glory of Adam in Paradise or of the Angels in heauen is not comparable to this In this respect the Saints are said to be crowned with glory and honour and to haue all things put vnder their feet Compare Psal 8. 4 5. c. with Heb. 2. 6 7. c. and ye shall finde the Apostle apply that to Christ which the Prophet spake indefinitly of man Now those two places cannot be better reconciled then by this vnion of Christ and Saints for seeing both make one body which is Christ that which is spoken of the body may be applied to the head and that which is spoken of the head may be applied to the body for the same honour appertaineth to both In which respect the Church is more honourable then Heauen Angels and euery other creature 2. The attendance of good Angels who are sent forth to minister for them who shall be heires of saluation because those heires are of the body of Christ who is their Lord. These are those horses and charets of fire which were round about Elisha which are also round about euery of Gods Saints in all their distresses though we see them no more then the seruant of the man of God saw them till the Lord opened his eies That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies and to beare him in their hands lest he dash his foot against a stone hath relation to this body which is Christ 3. An honour to make Christ himselfe perfect for as the seuerall members make a naturall body perfect so the seuerall Saints this bodie which is Christ In this respect the Church is said to be the fulnesse of him that filleth all in all Christ filleth all things and yet the Church maketh him full which is to be vnderstood of that voluntary condition whereunto Christ subiected himselfe to be the head of a body so as without the parts of the body he is imperfect as a naturall body is maimed and imperfect if it want but the least member thereof How can we now thinke but that he will preserue and keepe safe all his Saints Will he restore to vs all the parts of our naturall body at the generall resurrection and will he lose any of the parts of his owne mysticall bodie 4. A kinde of possession of heauen while we are on earth for that which the head hath a possession of the body and seuerall members haue also a possession of In this respect it is said he hath raised vs vp together and made vs sit together in heauenly places And he that beleeueth on him hath euerlasting life is passed from death vnto life And he that hath the Sonne hath life This is somewhat more then hope and serueth exceedingly to strengthen our hope and giue vs assurance of that heauenly inheritance They know not the power of God nor the vertue of this vnion who denie that the Saints haue assurance of saluation For to follow this metaphor a little suppose a man were cast into a riuer and his head able to lift and keepe it selfe aboue water would we not say that man is safe enough he is aboue water This is the case of this mysticall body it being cast into the sea of this world Christ the head thereof hath lift and keepes himselfe aloft euen in heauen Is there now any feare any possibility of the drowning of this body or of any member thereof If any should be drowned then either Christ must be drowned or else that member pulled from Christ both which are impossible Thus then by vertue of this vnion we see how on Christs safety ours dependeth if he be safe so are we if we perish so must he In this respect yee may be secure O flesh and bloud yee haue got heauen in Christ they who denie heauen to you may also denie Christ to be in heauen Learne here how to conceiue of the resurrection ascension and safety of Christ euen as of the resurrection ascension and safety of an head in and with whom his body and all his members are raised exalted and preserued 5. A most happy kinde of regiment vnder which the Saints are euen such an one as the members of an head are vnder An head ruleth the body not as a cruell lord and tyrant rigorously in humanely basely and slauishly but meekely gently with great compassion and fellow-feeling Euen so doth Christ his Church binding vp that which is broken healing that which is maimed directing that which wandreth and quickning that which is dull which priuiledge is so much the greater because it is proper to the Church Though he haue a golden scepter of grace and fauour to hold out to his Church as Ahash-verosh held out his to Esther yet he hath also a rod of iron to breake the men of this
world and to dash them in peeces like a potters vessell Though he be gone to prepare a place for his Saints that where he is they may be also yet will he make his enemies his footstoole 6. An assurance of sufficient supply of all needfull things which the Saints want and of safe protection from all things hurtfull For by reason of this vnion Christ our head hath a sense of our want and of our smart On this ground he said to them which fed and visited his members Ye fed me ye visited me and againe to Saul that persecuted his members Saul Saul why persecutest thou me Obiect How is it then that the Saints want many things and oft suffer much smart and hurt Answ Christ in his wisdome seeth it behouefull that they should want and feele smart and that we are to be perswaded of or else he would not suffer them to want or feele that which they doe Wherefore in all need in euery distresse and danger let vs lift vp our head to this our head 7. A right to all that Adam lost For Christ is the heire of all the earth is the Lords and the fulnesse thereof yea as mediator and head of the Church is he heire of all his body therfore hath a right to all On this ground the Apostle saith All things are yours So as the Saints only the Saints can with good conscience vse the things of this world They who are not of this bodie what right and title soeuer they haue before men are but vsurpers of the things they enioy and vse They are like to bankrupts who being not worth one peny deceitfully borrow of others and therewith keepe a great table decke and furnish their houses very sumptuously put themselues wiues and children into braue apparell are frolicke and riotous what is like to be the end of such 8. A right to more then Adam euer had namely to Christ himselfe and to all that appertaineth vnto him as to the puritie of his nature to the perfection of his obedience the merit of his bloud the power of his death the vertue of his resurrection the efficacie of his ascension all is ours euen as the vnderstanding wit iudgement sight hearing and all that is in the head is the bodies if the Church it selfe were of it selfe as pure in nature as perfect in righteousnesse as powerfull ouer death and deuill and graue and hell as able to rise from death and to ascend into heauen as Christ it could receiue no greater benefit thereby then it doth by them in the person of Christ so truly and properly is Christ himselfe and all things appertaining to him the Churches What can more be said what can more be desired O blessed vnion blessed are they that haue a part therein Quest How is it then that the Church is so basely and miserably respected in the world Answ The world knoweth vs not because it knoweth not Christ It knoweth not Christ the head of this body it knoweth not the body which is Christ Let not vs who know both head and body the neere vnion which is betwixt them and the priuiledges which follow thereupon be danted neither with the scoffes or scornes of the world nor with our owne outward weaknesses wants and calamities What would he that hath Christ haue more §. 72. Of the priuiledge of our vnion with Christ in the time of death The priuiledge which the Saints receiue by their vnion with Christ in the time of death euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection is admirable for when body and soule are seuered one from another neither soule nor body are separated from Christ but both remaine vnited to him euen as when Christs body and soule were by death seuered one from another neither his soule nor his body were separated from the Deitie but both remained vnited thereunto This inuiolable bond that holdeth the Saints yea euen their very bodies as well as their soules vnited to Christ in death is the benefit of a spirituall vnion If our vnion with Christ were corporeall it could not be so Ob. Is it possible that the body which is dead should remaine vnited to Christ when as it receiueth no vertue from him Answ 1. If a member of a naturall body may doe so why not a member of the mysticall bodie That a member of a naturall body may doe so is euident by those who haue an hand arme foot leg or any other member taken with a dead palsie they are sometimes so taken as those parts receiue no manner of sense or any vigor or life from head or heart at all and yet remaine true members of that body 2. The very dead bodies consumed with wormes or otherwise doe receiue a great present benefit from their vnion with Christ for by vertue thereof there is a substance preserued and they are kept from destruction there is nothing destroied in the Saints by death but that which if it were not destroied would make them most miserable namely sinne that is vtterly totally finally destroied in them and all the concomitances thereof which are all manner of infirmities but the rotting of the body is but as the rotting of corne in the earth that it may arise a more glorious bodie The metaphor of sleepe attributed to the Saints when they die sheweth that their bodies are not vtterly destroied Obiect The bodies of all men euen of those that are not of this vnion are preserued from vtter destruction This therefore is no benefit of our vnion with Christ Answ Though in the generall thing it selfe which is a preseruation of the substance of the body the same thing befalleth the Saints and the wicked yet the meanes whereby both are preserued and the end why they are preserued is farre different 1. The Saints are preserued by a secret influence proceeding from Christ as an head in which respect they are said to sleepe in Iesus and to be dead in Christ But the wicked are reserued by an Almightie power of Christ as a terrible Lord and seuere Iudge 2. The bodies of the Saints are preserued to enioy eternall glory together with their soules but the bodies of the wicked are reserued to be tormented in hell In regard of these differēces the graue is as a bed to the Saints for them quietly to sleepe therein free from all disturbance till the day of resurrection but it is a prison to the wicked to hold them fast against the great Day of Assise that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat and there receiue the sentence of condemnation §. 73. Of the priuiledge of our vnion with Christ after death The priuiledge which the Saints by vertue of their vnion with Christ receiue after death farre surpasseth all before It may be
seruants they are the seruants of God Againe I hope none are so void of all religion and piety as to refuse to be subiect vnto Christ here then take notice that if wilfully yee refuse to be subiect to your husbands yee wilfully refuse to be subiect to Christ fitly on this ground may I apply that to wiues which the Apostle speaketh of subiects whosoeuer resisteth the power and authority of an husband resisteth the ordinance of God and they that resist shall receiue to themselues iudgement A strong motiue is this first motiue If it were duly considered of wiues they would more readily and cheerefully be subiect then many are they would not so lightly thinke of their husbands place nor so reproachfully speake against Gods Ministers who plainly declare their duty vnto them as many doe §. 71. Of an husbands office The second reason is like vnto this taken from an husbands office he is the wiues head which is also vrged to this very purpose in other places This metaphor sheweth that to his wife he is as the head of a naturall body both more eminent in place and also more excellent in dignity by vertue of both which he is a ruler and gouernour of his wife Nature teacheth vs that this is true of the head of a naturall body and the Apostle by intituling an husband an head teacheth vs that it is as true of an husband whence it followeth that it standeth with common equity and with the light of nature that the wife should be subiect to her husband This argument doth the Apostle in plaine termes vrge in another place saying doth not nature teach you c. Goe therefore ô wiues vnto the schoole of nature looke vpon the outward parts and members of your bodies Doe they desire to be aboue the head are they loth to be subiect vnto the head Let your soule then learne of your body Were it not monstrous for the side to be aduanced aboue the head If the body should not be subiect to the head would not destruction follow vpon head body and all the parts thereof As monstrous and much more monstrous is it for a wife to be aboue her husband and as great yea and greater disturbance and ruine would fall on that family The order which God hath set therein would be cleane ouerthrowne thereby and they that ouerthrow it would shew themselues oppugners of Gods wisdome in establishing order This reason drawne from nature is of force to moue very Pagans and Sauages to yeeld subiection how much more Christian wiues it being also agreeable to Gods word and ratified thereby §. 72. Of the resemblance betwixt Christ and an husband The third reason taken from an husbands resemblance vnto Christ herein addeth an edge vnto that former reason in being an head he is like Christ So as there is a kinde of fellowship and copartnership betwixt Christ and an husband they are brethren in office as two kings of seuerall places Obiect There is no equality betwixt Christ the Lord from heauen and an earthly husband the disparity betwixt them is infinite Answ Yet there may be similitude resemblance and fellowship inequality is no hinderance to these Two kings may be more different in estate then a subiect and a king yet those two kings brethren and fellowes in office There may be a resemblance where there is no parity and a likenesse where there is no equality The glorious and bright Sunne in the firmament and a dimme candle in an house haue a kinde of fellowship and the same office which is to giue light yet there is no equality betwixt them So then an husband resembleth not only the head of a naturall body but also the glorious image of Christ and is that to his wife which Christ is to his Church To apply this point marke how from it two positions worthy to be noted doe arise 1. Subiection is due to an husband as well as to Christ I say not as great because of the difference in glory but as well because of the likenesse in office A Constable though a poore meane man must be obeyed as well as an high sherife A beggars childe must obey his father as well as a kings childe Such wiues therefore who are not subiect wrong their husbands as well as they wrong Christ who are not subiect to him 2. They who by their subiection maintaine the honour of their husbands place maintaine thereby the honour of Christs place and againe by the rule of contraries They who by refusing to be subiect impeach the honour of their husbands place impeach thereby the honour of Christs place The obedience of a poore mans childe or seruant iustifieth that obedience which kings children and seruants owe their father and soueraigne and so on the contrary disobedience in meane ones dishonoureth the place of great ones The argument of Memucan drawne from the greater to the lesse in these words Vashty the Queene hath not done wrong to the king only but also to all the princes and all the people may be applied from the lesse to the greater Disobedient wiues doe wrong not only to their owne particular husbands but also to all heads euen to Christ the head of the Church If a naturall body and the Church were flexible and could be seduced and drawne to presume and rebell against their heads the ill example of wiues were enough to moue them thereunto for as much as in them lieth they by example seduce them From the last forenamed positions viz. that the obedience of a good wife maintaineth the honour of Christs place and on the contrary side that the disobedience of an ill wife impaireth the honour thereof I may iustly inferre two other conclusions 1. That Christ will assuredly reward the good subiection of good wiues for he hath said and what he hath said he can and will performe them that honour me will I honour 2. That he will sorely reuenge the rebellion of euill wiues for againe he hath said they that despise me shall be despised We know that fellowes in office are ready to stand for the credit of one anothers place and to maintaine the honour thereof and that not without good reason for thereby they maintaine their owne honour and credit Wherefore as good wiues may well expect a reward at Christs hands howsoeuer their husbands respect their obedience whether well or ill a great incouragement for wiues to performe their duties though their husbands be neuer so ill so euill wiues haue iust cause to feare reuenge at Christs hand how soeuer their husbands beare with them They who duly weigh this reason taken from that resemblance which is betwixt Christ and the Church cannot but hold it to be a motiue of great moment §. 73. Of the benefit which a wife hath by an husband The fourth reason taken from the benefit which a wife receiueth from her husband doth yet further presse the
point in hand Though Christ be properly the Sauiour of the bodie yet euen herein an husband carieth a resemblance of Christ and is after a manner a Saniour for by vertue of his place and office he is on the one side her protector to defend her from hurt and preserue her from danger and on the other side a pronider of all needfull and necessarie things for her in which respect she is taken from her parents and friends and wholly committed to him as Iaakobs wiues said Haue we any more portion or inheritance in our fathers house yea she her selfe and all she hath is giuen to him and he againe communicateth what soeuer he hath to her good and for her vse Dauid compareth a wife to a Vine in relation to her husband intimating thereby that by him she is raised to that height of honour she hath as a vine by the tree or frame neere vnto which it is planted By his honour is she dignified by his wealth is she enriched He is vnder God all in all to her in the family he is a King to gouerne and aid her a Priest to pray with her and for her a Prophet to teach and instruct her As the head is placed in the highest place ouer the bodie and vnderstanding placed in it to gouerne direct protect and euerie way seeke the good of the bodie and as Christ is vnited to the Church as a spouse and made her head that she might be saued maintained and prouided for by him so for this end was an husband placed in his place of superioritie and his authoritie was committed to him to be a Saniour of his wife Wherefore if none of the former motiues preuaile with wiues and moue them to be subiect to their husbands yet ought this For from this reason flow these two conclusions 1. The subiection required of a wife is for her owne good 2. In refusing to obey she sheweth her selfe both vngratefull to her husband and also iniurious to her selfe That her subiection is for her owne good is euident by this end for which an husband is made an head to be a Saniour not to puffe him vp to make him insult and tyrannize ouer his wife So as if she be subiect vnto him she may reape much good from him As the Church is wisely gouerned and safely protected by subiecting her selfe to her head Christ Iesus and as the body partaketh of much good and is preserued from much euill by subiecting it selfe to the head so if a wife be subiect to her husband she will fare much the better thereby all the ease profit and benefit thereof will be hers If therefore she tender her owne good this is a way and meanes ordained of God for this end let her herein seeke it If notwithstanding this she refuse to be subiect vnto her husband doth she not as we say stand in her owne light She being by her sex the weaker and the more vnable to helpe her selfe â—f she shall reiect this good helpe which God hath prouided for her is she not most iniurious to her owne selfe And considering the care and pains her husband vndergoeth for her sake is it not most vnnaturall and monstrous ingratitude inwardly to deâ—pise or outwardly to scorne such an head No better testimony â—f a gratefull heart can be giuen by a wife to her husband then â—heerefull and ready subiection and no greater ingratitude can â—e shewed then rebellion and disdaine Now among vices inâ—ratitude is one of the most odious to God and man so as both â—o auoid the blacke spot of ingratitude and to carry away the â—ame of gratefulnesse ought wiues to be subiect §. 74. Of the example of the Church set before wines The last reason taken from the example of the Church is also â—f good force to perswade wiues vnto subiection Example more â—reuailes with many then precept If any example may be of â—orce then this most of all for it is not the example of one only â—ut of many not of many ignorant and wicked persons but of understanding wise holy and righteous persons euen all the â—aints that euer were are or shall be for the Church compriseth â—â—l vnder it euen that whole society of Saints which are chosen of God in his eternall counsell redeemed of Christ by his precious bloud and effectually called by the Gospell of faluation Gods spirit working inwardly and powerfully vpon them those very soules of iust and perfect men now triumphing in heauen not excepted note how this Church is described in the 26 and 27. verses Let this example therefore be oft thought of it will neuer repent any to follow it for it treadeth the only right path to eternall glory whereunto they shall assuredly come that follow it But to shew the force of this reason a little more distinctly note these two conclusions following from it 1. Wiues are as much bound to be subiect to their husbands as the Church to Christ Else why should this example be thus set before them and pressed vpon them why are husbands set in Christs stead and resembled to him 2. A wiues subiection to her husband answerable to the Churches subiection vnto Christ is an euidence that she is of the Church guided by the same Spirit that the Church is For it cannot be performed by the power of nature it is a supernaturall worke and so an euidence of the Spirit Wherefore ô Christian wiues as your husbands by their place resemble Christ so doe you by your practise resemble the Church Of the two this is the more commendable for that is a dignitie this a vertue but true vertue is much more glorious then any dignitie can be These reasons being well poised and the force of them all ioyned together they cannot but worke on the stoutest stomacke that is wherefore if this point of subiection seeme to be too bitter a pill to be well digested let it be sweetned with the syrupe of these reasons and it will much better be swallowed and haue the more kindly worke The fourth Treatise Husbands Particular Duties §. 1. Of the Generall Heads of this Treatise EPHES. 5. 25 c. Husbands loue your owne wiues euen as Christ also loued the Church c. AS the wife is to know her dutie so the husband much more his because he is to be a guide and good example to his wife he is to dwell with her according to knowledge 1 Pet. 3. 7. the more eminent his place is the more knowledge he ought to haue how to walke worthy thereof Neglect of dutie in him is more dishonourable vnto God because by vertue of his place he is the Imag eand glory of God and more pernicious not to his wife only but also to the whole family because of that power and authority he hath which he may abuse to the maintenance of his wickednesse hauing in the house no superiour power to restraine his fury whereas the
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
Sanctification of the Saints shall be perfect in heauen They shall not only be iustified by hauing their sinnes couered to them nor only haue their sanctification truly begun in them but also in euerie part point and degree thereof absolutely perfected in which respect they are said to be iust men made perfect Adam in his innocencie was not more pure then the Saints shall be in heauen yea they shall farre surpasse Adam as in the measure so in the stabilite and perpetuitie thereof In our endeuour after holinesse let vs haue an eye to this perfection and not faint if we attaine not to that measure which we desire Perfection is reserued for the world to come Yet know we that the more holy and blamelesse we are the neerer we come to that heauenly estate the more spots and blemishes of sinne we haue the more vnlike we are vnto it and the lesse hope we haue of enioying that heauenly happinesse All the forenamed seuerall points of the glorious estate of the Church in heauen should rauish our spirits and euen breake our hearts with an holy admiration of Christs good-nesse and fill our mouths with praises for the same and make vs sigh and long after the same and with all good conscience and diligence vse all the meanes we can to attaine thereunto no labour will be lost herein Surely this is either not knowne or not beleeued or not remembred or not duly and seriously considered by such as make light account thereof Let that which hath beene but briefly touched be further meditated vpon and let vs pray that the eyes of our vnderstanding may be enlightned that we may know what is the riches of the glorious inheritance of the Saints Were it not for this hope the Saints were of all the most miserable whereas now they are the most happy §. 53. Of the application of the things which Christ hath done for the Church vnto husbands EPHES. 5. 28. So ought men to loue their wiues c. THE first clause of this verse serueth both for an application of the former argument and also for a transition to another argument The particle of relation So sheweth that that which hath before beene deliuered of Christs loue to his Church ought to be referred and applied to husbands For as Christ loued his Church So ought husbands to loue their wiues Quest Why are these transcendent euidences of Christs surpassing loue to his Church set before husbands can any such things be expected from husbands to their wiues Answ No not for measure but for likenesse For in this large declaration of Christs loue there are two generall points to be noted 1. That the Church in her selfe was no way worthie of loue 2. That Christ so carried himselfe towards her that he made her worthie of much loue This ought to be the minde of husbands to their wiues 1. Though they be no way worthie of loue yet they must loue them 2. They must endeuour with all the wit and wisdome they haue to make them worthie of loue I say endeuour because it is not simply in the husbands power to doe the deed Yet his faithfull endeuour shall on his part be accepted for the deed Of these points I shall hereafter more fully speake §. 54. Of the application of the loue which a man beareth to himselfe vnto an husband EPHES. 5. 28. So ought men to loue their wiues as their owne bodies THe forenamed particle So hath also relation to another patterne namely of a mans selfe to his bodie and so it is a transition from one argument to another There is some more Emphasis here vsed in setting downe an husbands dutie then was before vers 25. There it was laid downe by way of exhortation Husbands loue your wiues Here it is laid downe with a straiter charge Husbands ought to loue their wiues So as this dutie is not a matter arbitrarie left to the husbands will to doe it or leaue it vndone there is a necessitie laid vpon him he must loue his wife Woe therefore vnto him if he doe it not In setting downe this argument taken from a mans selfe the Apostle resembleth a mans wife vnto his bodie wherein he hath relation to vers 23. where he said the husband is the head of the wife Whereby he sheweth that as an husbands place is a motiue to his wife for her to performe her dutie so to himselfe for him to performe his dutie He is her head therefore she must be subiect to him She is his bodie therefore he must loue her This example of a mans selfe is both a reason the more to moue husbands to loue their wiues and also a rule to teach them how to loue them The reason is implied vnder that neere vnion that is betwixt a man and his wife she is as neere to him as his owne bodie therefore she ought to be as deere to him The bodie neuer dissenteth from it selfe nor the soule against it selfe So neither should man and wife The rule is noted vnder the manner of a mans louing his owne bodie as intirely as he loueth his bodie so intirely he ought to loue his wife Of the manner of a mans louing himselfe see Treat 4. § 74. 76. The more to enforce this comparison the Apostle addeth He that loueth his wife loueth himselfe By this clause two things are implied 1. That a wife is not only as a mans bodie namely his outward flesh but as his person his bodie and soule She is as his bodie because she was taken out of his bodie and because she is set vnder him as his bodie vnder his head She is as himselfe by reason of the bond of mariage which maketh one of two In which respect a wife is commonly called a mans second selfe 2. That an husband in louing his wife loueth himselfe so as the benefit of louing his wife will redound to himselfe as well as to his wife §. 55. Of the amplification of a mans loue of himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church THe former patterne of a mans selfe is here further amplified For first the Apostle proueth that a man loueth himselfe and then he sheweth how he loueth himselfe Two arguments are vsed to proue the point One is taken from the contrarie No man euer yet hated his owne flesh Therefore he loueth it The other is taken from the effects of loue To nourish and cherish ones flesh is a fruit of loue But euerie man nourisheth and cherisheth his flesh Therefore he loueth it This latter argument sheweth the manner of a mans louing himselfe and therein a mans loue of himselfe is a rule to teach him how to loue his wife This indefinite particle no man is to be restrained to such as haue the vnderstanding and affection of a man in them as if he had said no
againe §. 69. Of Christs nourishing and cherishing his Church 2. That The Lord nourisheth and cherisheth his Church is euident by his continuall prouidence ouer her in all ages When first he created man he prouided before hand all things needfull to nourish and cherish him When he was moued to destroy the earth and all liuing things thereon he had care of his Church and prouided an Arke to keepe her out of the waters and stored vp in the Arke all things needfull for her When he purposed to bring a famine on the world he sent a man before hand to lay vp prouision for his Church When his Church was in a barren and drie wildernesse he gaue them bread from heauen water out of the rocke and kept their raiment from waxing old and their feet from swelling After this he brought his Church into a land flowing with milke and honie and so long as it remained faithfull he preserued it in that pleasant and plentifull land Thus he dealt with the Church in her non-age and thus also hath he dealt with her in her riper age vnder the Gospell as experience of all ages may witnesse Neither hath he only nourished and cherished her with temporall blessings but also with all needfull spirituall blessings his word and Sacraments his Spirit and the graces thereof hath he in all ages giuen her for that purpose yea with his owne flesh and bloud hath he fed her and with his owne righteousnesse hath he clothed her Learne we of whom we receiue all needfull things both spirituall and temporall for soule and bodie that accordingly we may giue him the praise of all And let vs not be like the vngratefull Israelites who regarded not the meanes of spirituall nourishment and ascribed the meanes of their temporall nourishing and cherishing to their Idols In this respect the Prophet maketh them worse then the oxe and the asse two of the most bruitish beasts that be Oh take we heed that the like be not vpbraided to vs. The Lord hath not sparingly but most liberally and bountifully nourished and cherished vs in this land and that both with temporall and spirituall blessings so as he may iustly say what could haue beene done more in my vineyard that I haue not done in it Learne we also to depend on Christ for all things that we want we need not feare penurie though we haue not that plentie which we could wish yet we shall haue sufficiencie Christ will not suffer his Church to famish for want of food nor starue for want of cloathing whether temporall for body or spirituall for soule He that can and will performe it hath said I will neuer leaue thee nor forsake thee Lazarus was not forsaken witnesse the Angels that caried his soule into Abrahams bosome If any of Christs Church doe perish for want of outward meanes it is because Christ by that meanes will aduance them to that place where they shall stand in need of nothing so as he doth not forsake them §. 70. Of the vnion betwixt Christ and the Saints EPHES. 5. 30. For we are members of his body of his flesh and of his bones THe reason of the forenamed loue of Christ and fruits thereof to his Church is here laid downe as both the causall particle FOR and the inference of this verse vpon the former doe shew This reason is that neere vnion which is betwixt Christ and his Church set forth by a metaphor of the members of our bodie Whereby he implieth that though there were no other reason to moue an husband to loue his wife then the neere vnion which is betwixt them they being one bodie one flesh one selfe that were enough for thereby only is Christ moued to loue his Church The mysterie of our spirituall vnion with Christ is here laid downe and that as fully and distinctly though very succinctly as in any place of Scripture I will endeuour to open it as plainly as I can We are The Apostle here changeth both person and number for before he spake of the Church as of another in the third person and of one in the singular number but here he speaketh of the same in the first person including himselfe and in the plurall number including all others like himselfe elect of God and Saints by calling whereby he giueth vs to vnderstand what he meaneth by the Church namely the companie of Saints to which though he were a Preacher of the Gospell an extraordinarie Preacher an Apostle he associateth and ioyneth himselfe noting thereby that he was made partaker of the same grace and saued by the same meanes that others were Well might he in this priuiledge not thinke much to ranke himselfe because it is the highest degree of honour that can be to be a member of the bodie of Christ much more then to be a Preacher a Prophet an Apostle or of any other eminent calling The metaphor here vsed members of his body setteth forth the neere vnion which is betwixt Christ and the Saints Many other metaphors are vsed in Scripture for the same purpose as foundation and edifice vine and branches husband and wife with the like which are all of them very fit but none more proper and pertinent to the point then this of a body the Head and members thereof What neerer vnion can there be then betwixt the head and members of the same body If the Apostle had here staid we might haue thought that he had here meant no other thing then he meant before where he stiled Christ an head and the Church a body but in that he addeth Of his flesh and of his bones he declareth yet a further mysterie In the generall there is a difference betwixt this phrase OF his body and these OF his flesh and OF his bones the former is a note of the genetiue case the two latter are a praeposition for distinction sake the two latter might haue beene translated out of his flesh out of his bones or from his flesh from his bones for so a like phrase is translated before From whom but seeing these particles out of or from are ambiguous the former translation may stand as the best so as a difference be made in the sense though there be none in the words The former members of his body declareth the vnion it selfe The latter of his flesh and of his bones declareth the meanes of making that vnion This latter hath relation to that which Adam said of Eue This is now bone of my bones and flesh of my flesh Gen. 2. 23. which is manifest by the next verse which the Apostle taketh out of the same place It implieth then that as Eue was made a woman out of Adams flesh and bones so the Church is made a Church out of Christs flesh and bones 1. Quest Was the
very substance of the Saints their flesh and bones taken out of Christ as the substance of Eue was taken out of Adam Answ Not so if the words be literally taken For so may Christ rather be said to be of our flesh and of our bones because he tooke our nature and that from a daughter of Adam in which respect he is said to be of the seed of Dauid and of the Iewes as concerning the flesh Besides the Apostle expresly saith vers 32. that This is a great mysterie The mysterie therefore must be searched out For this end Christ must be considered as another Adam and so the holy Ghost stileth him The last Adam The second man that is a stocke a root that giueth a being to branches sprouting out of him 2. Quest What being is that which we receiue from Christ Answ Not our naturall being that we haue of the parents of our flesh but a supernaturall and spirituall being which the Scripture termeth a new birth a new man a new creature This spirituall being is not in regard of the substance of our soule or bodie or of any of the powers or parts faculties or members of them for all these we haue by lineall descent from Adam and all these haue all sorts of men as well they who are not of the Church as they who are of it but in regard of the integritie goodnesse and diuine qualities which are in them euen that holinesse and righteousnesse wherewith the Church is endued and adorned As we are naturall men we are of Adam as we are spirituall men we are of Christ 3. Quest Why is mention made of flesh and bones in this spirituall being Answ 1. In allusion to the creation of Eue that by comparing this with that this might be the better conceiued 2. In regard of the Lords Supper where the flesh of Christ is mystically set before vs to be spirituall food vnto vs. That as before vers 26. he shewed the mysterie of one Sacrament Baptisme here he might shew the mysterie of the other Sacrament The Lords Supper 3. In relation to Christs humane nature by vertue whereof we come to be vnited vnto Christ For the diuine nature of Christ is infinite incomprehensible incommunicable and there is no manner of proportion betwixt it and vs so as we could not be vnited to it immediately But Christ by taking his humane nature into the vnitie of his diuine nature made himselfe one with vs and vs one with him so as by his partaking of our mortalitie we are made partakers of his immortalitie 4. Quest Are we then vnited only to his humane nature Answ No we are vnited to his person God-Man For as the diuine nature in and by it selfe is incommunicable so the humane nature singly considered in and by it selfe is vnprofitable The Deitie is the fountaine of all life and grace the flesh quickneth not but that spirituall life which originally and primarily floweth from the Deitie as from a fountaine is by the humanitie of Christ as by a conduit-pipe conueyed into vs. 5. Quest How can we who are on earth be vnited to his humane nature which is contained in the highest heauen Answ This vnion being supernaturall and spirituall there needeth no locall presence for the making of it That eternall Spirit which is in Christ is conueyed into euerie of the Saints as the soule of a man is into euerie member and part of his bodie by vertue whereof they are all made one with Christ and with one another by one Spirit we are all baptized into one bodie which bodie is Christ This is to be noted against these two errours The first is this We are vnited first to the diuine nature of Christ which is euerie where and by vertue thereof to his humane nature Answ 1. The Deitie as we shewed is immediately incommunicable so as this cannot be 2. Our vnion with Christ is spirituall not physicall or naturall so as this locall presence needeth not The second errour is this The humane nature of Christ hath all the diuine properties in it so as it is euerie where present and by reason thereof we are vnited vnto Christ Answ This also is impossible and needlesse The properties of a true bodie cannot possibly admit the incommunicable properties of the Deitie that implieth direct contradiction which is that finite should be infinite Needlesse also this is because the vnion we speake of is as we said spirituall 6. Quest What kinde of vnion is this spirituall vnion Answ A true reall vnion of our persons bodies and soules with the person of Christ God and man For as the holy Ghost did vnite in the virgins wombe the diuine and humane natures of Christ and made them one person by reason wherof Christ is of our flesh of our bones so the spirit vniteth that person of Christ with our persons by reason whereof we are of his flesh and of his bones A great difference there is betwixt the kindes of these vnions for the vnion of Christs two natures is hypostaticall and essentiall they make one person but the vnion of Christs person and ours is spirituall and mysticall they make one mysticall body yet is there no difference in the reality and truth of these vnions our vnion with Christ is neuer a whit the lesse reall and true because it is mysticall and spirituall they who haue the same spirit arâ— as truly one as those parts which haue the same soule The effects which proceed from this vnion doe shew the truth thereof for that spirit which sanctified Christ in his mothers wombe sanctifieth vs also that which quickned him quickneth vs that which raised him from death raiseth vs that which exalted him exalteth vs. The many resemblances which the Scripture vseth to set forth this vnion doe shew the truth thereof but most liuely is it set forth by that resemblance which Christ maketh betwixt it and his vnion with his Father I pray saith he of all his Saints That they may all be one as thou Father art in me and I in thee that they also may be one in vs that they may be one as we are one This note of comparison as is not to be taken of the kinde but of the truth of these vnions our vnion with Christ is as true as Christs vnion with his Father So true is this vnion as not only Iesus himselfe but all the Saints which are members of this body together with Iesus the head thereof are called CHRIST 1 Cor. 12. 12. Gal. 3. 16. This is to be noted against their conceit who imagine this vnion to be only in imagination and conceit or else only in consent of spirit heart and will or at the most in participation of spirituall graces 7. Quest What is the bond whereby this vnion is made namely whereby Christ and the Saints are made one Answ There
drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the glory which followeth therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue and not on things on the earth Where our head is there also ought our heart to be Earthly affections come not from that head which is in heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing a new being from Christ which is to be not of the flesh and of the bones of Adam but of the flesh and of the bones of Christ which being spiritually taken as hath beene expounded before sheweth that They who are true members of Christ body are truly regenerate If any be in Christ he is a new creature these words are so laid downe by the Apostle as they serue both for a demonstration and an exhortation he is or let him be a new creature neither is expressed but either or both may be vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
that her owne husband is aboue her or hath any authoritie ouer her First therefore concerning the generall I will lay downe some euident and vndeniable proofes to shew that an husband is his wiues superiour and hath authoritie ouer her The proofes are these following 1. God of whom the powers that be ordained are hath power to place his Image in whom he will and to whom God giueth superioritie and authority the same ought to be acknowledged to be due vnto them But God said of the man to the woman he shall rule ouer thee Gen. 3. 16. 2. Nature hath placed an eminencie in the male ouer the female so as where they are linked together in one yoake it is giuen by nature that he should gouerne she obey This did the heathen by light of nature obserue 3. The titles and names whereby an husband is set forth doe implie a superiority and authority in him as Lord 1 Pet. 3. 6. Master Est 1. 17. Guide Prou. 2. 17. Head 1 Cor. 11. 3. Image and glory of God 1 Cor. 11. 7. 4. The persons whom the husband by vertue of his place and whom the wife by vertue of her place represent most euidently proue as much for an husband representeth Christ and a wife the Church Eph. 5. 23. 5. The circumstances noted by the holy Ghost at the womans creation implie no lesse as that she was created after man for mans good and out of mans side Gen. 2. 18 c. 6. The very attire which nature and custome of all times and places haue taught women to put on confirmeth the same as long haire vailes and other couerings ouer the head this and the former argument doth the Apostle himselfe vse to this very purpose 1 Cor. 11. 7 c. The point then being so cleere wiues ought in conscience to acknowledge as much namely that an husband hath superiority and authoritie ouer a wife The acknowledgement hereof is a maine and principall dutie and a ground of all other duties Till a wife be fully instructed therein and truly perswaded thereof no dutie can be performed by her as it ought for subiection hath relation to superioritie and authoritie The very notation of the word implieth as much How then can subiection be yeelded if husbands be not acknowledged superiors It may be forced as one King conquered in battell by another may be compelled to yeeld homage to the conqueror but yet because he still thinketh with himselfe that he is no whit inferiour he will hardly be brought willingly to yeeld a subiects dutie to him but rather expect a time when he may free himselfe and take reuenge of the conqueror §. 4. Of a fond conceit that husband and wife are equall Contrary to the forenamed subiection is the opinion of many wiues who thinke themselues euery way as good as their husbands and no way inferiour to them The reason whereof seemeth to be that small inequalitie which is betwixt the husband and the wife for of all degrees wherein there is any difference betwixt person and person there is the least disparitie betwixt man and wife Though the man be as the head yet is the woman as the heart which is the most excellent part of the body next the head farre more excellent then any other member vnder the head and almost equall to the head in many respects and as necessary as the head As an euidence that a wife is to man as the heart to the head she was at her first creation taken out of the side of man where his heart lieth and though the woman was at first of the man created out of his side yet is the man also by the woman Euer since the first creation man hath beene borne and brought forth out of the womans wombe so as neither the man is without the woman nor the woman without the man yea as the wife hath not power of her owne body but the husband so the husband hath not power of his owne body but the wife They are also heires together of the grace of life Besides wiues are mothers of the same children whereof their husbands are fathers for God said to both multiplie and increase and mistresses of the same seruants whereof they are masters for Sarah is called mistresse and in many other respects there is a common equitie betwixt husbands and wiues whence many wiues gather that in all things there ought to be a mutuall equalitie But from some particulars to inferre a generall is a very weake argument 1. Doth it follow that because in many things there is a common equitie betwixt Iudges of Assise Iustices of peace and Constables of townes that therefore there is in all things an equalitie betwixt them 2. In many things there is not a common equitie for the husband may command his wife but not she him 3. Euen in those things wherein there is a common equity there is not an equality for the husband hath euer euen in all things a superioritie as if there be any difference euen in the forenamed instances the husband must haue the stroake as in giuing the name of Rachels youngest childe where the wife would haue one name the husband another that name which the husband gaue stood Gen. 35. 18. Though there seeme to be neuer so little disparitie yet God hauing so expresly appointed subiection it ought to be acknowledged and though husband and wife may mutually serue one another through loue yet the Apostle suffereth not a woman to rule ouer the man §. 5. Of a wiues acknowledgement of her owne husbands superioritie The truth and life of that generall acknowledgement of husbands honour consisteth in the particular application therof vnto their owne proper husbands The next dutie therefore is that wiues acknowledge their owne husbands euen those to whom by Gods prouidence they are ioyned in mariage to be worthy of an husbands honour and to be their superiour thus much the Apostle intendeth by that particle of restraint owne which he vseth very often so likewise doth S. Peter exhorting wiues to be in subiection to their owne husbands and hereunto restraining the commendation of the ancient good wiues that they were in subiection to their owne husbands Obiect What if a man of meane place be maried to a woman of eminent place or a seruant be maried to his mistresse or an aged woman to a youth must such a wife acknowledge such an husband her superiour Answ Yea verily for in giuing her selfe to be his wife and taking him to be her husband she aduanceth him aboue herselfe and subiecteth her selfe vnto him It booteth nothing what either of them were before mariage by vertue of the matrimoniall bond the husband is made the head of his wife though the husband were before mariage a very begger and of meane parentage and the wife very wealthy and of a noble
him as a token of his fauour and as an helpe meet for him to be in his bosome and euer in his sight yea to be no more two but one flesh loue God whom he hath not seene If any man saith he loueth God and hate his wife he is a lier Let husbands therefore by louing their wiues giue euidence that they loue God §. 4. Of an husbands wise maintaining his authoritie All the branches which grow out of this root of loue as they haue respect to husbands duties may be drawne to two heads 1. A wise maintaining of his authoritie 2. A right managing of the same That these two are branches of an husbands loue is euident by the place wherein God hath set him which is a place of authoritie for the best good that any can doe and so the best fruits of loue which he can shew forth to any are such as are done in his owne proper place and by vertue thereof If then an husband relinquish his authoritie he disableth himselfe from doing that good and shewing those fruits of loue which otherwise he might If he abuse his authoritie he turneth the edge and point of his sword amisse in stead of holding it ouer his wife for her protection he turneth it into her bowels to her destruction and so manifesteth thereby more hatred then loue Now then to handle these two seuerally and distinctly I. That an husband ought wisely to maintaine his authoritie is implied vnder this Apostolicall precept Husbands dwell with your wiues according to knowledge that is as such as are well able to maintaine the honour of that place wherein God hath set you not as sots and fooles without vnderstanding The same is also implied vnder the titles of preheminence which the Scripture attributeth to husbands as Lord Master head guide image and glory of God c. The honour and authoritie of God and of his Sonne Christ Iesus is maintained in and by the honour and authoritie of an husband as the Kings authoritie is maintained by the authoritie of his Priuy Councell and other Magistrates vnder him yea as an husbands authoritie is in the family maintained by the authoritie of his wife for as the man is the glory of God so the woman is the glory of the man The good of the wife her selfe is thus also much promoted euen as the good of the body is helped forward by the heads abiding in his place should the head be put vnder any of the parts of the body the body and all the parts thereof could not but receiue much dammage thereby euen so the wife and whole family would feele the dammage of the husbands losse of his authoritie 1. Quest Is it in the power of the husband to maintaine his owne authoritie Answ Yea in his more then in any others for note the counsell of the Apostle to Timothie though in another case yet very pertinent to this purpose Let no man despise thy youth It was therefore in Timothies power to maintaine his honour and not to suffer it to be despised and so is it in an husbands power 2. Quest How may an husband best maintaine his authoritie Answ That direction which the Apostle giueth to Timothie to maintaine his authoritie may fitly be applied for this purpose vnto an husband Be an ensample in conuersation in loue in spirit in faith and in purenesse as if he had said If thou walke before them worthy of thy place and calling and worthy of that honour and respect which is due thereunto shewing forth the fruits of loue faith and other like graces assuredly they will reuerence thy youth but if otherwise thou carrie thy selfe basely and not beseeming a minister thou giuest them iust occasion to despise thee Euen thus may husbands best maintaine their authoritie by being an ensample in loue grauitie pietie honesty c. The fruits of these and other like graces shewed forth by husbands before their wiues and family cannot but worke a reuerend and dutifull respect in their wiues and whole house towards them for by this means they shall more cleerely discerne the image of God shine forth in their faces Obiect Very goodnesse and grace it selfe is hated of wicked and vngodly wiues it was an act of pietie that made Michal despise Dauid Answ 1. Grant it to be so yet this may be a good direction for such husbands as haue not such wicked wiues 2. This doth not alwaies so fall our no nor yet for the most part in those that are wicked true vertue and integritie doth oft cause admiration in such as loue it not 3. Though some be of so crooked and peruerse a disposition as to take occasion of contempt where none is giuen yet shall that husband iustifie himselfe before God and man that carryeth himselfe worthy of his place §. 5. Of husbands losing their authoritie Contrary is their practise who by their profanenesse riotousnesse drunkennesse lewdnesse lightnesse vnthriftinesse and other like base carriage make themselues contemptible and so lose their authoritie though a wife ought not to take these occasions to despise her husband yet is it a iust iudgement on him to be despised seeing he maketh himselfe contemptible Contrary also to the forenamed directions is the sterne rough and cruel carriage of husbands who by violence and tyranny goe about to maintaine their authority Force may indeed cause feare but a slauish feate such a feare as breedeth more hatred then loue more inward contempt then outward respect And contrary is their seruile disposition who against their owne iudgement yeeld to the bent of their wiues minde in such things as are vnlawfull they will lose their authority rather then giue discontent to their wiues which is a fault expresly forbidden by the law and yet a fault whereinto not only wicked Ahab but also wise Salomon fell how heinous a fault and how grieuous a fall this was in Salomon the fearefull issue thereof sheweth Like to him not in wisdome but in this point of egregious folly are such as vpon their wiues instigation suffer Priests and Iesuites to lurke and celebrate Masses in their houses and yeeld to be present thereat themselues Like to Ahab are such Magistrates as suffer their wiues to ouersway them in course of Iustice hence it commeth to passe that more petitions and suites are made to the wiues of Magistrates in the cases of Iustice then to the Magistrates themselues and the fauour of their wiues is more esteemed then their owne so as the power of gouerning and the maine stroke in determining matters is from their wiues they are but the mouthes and instrument of their wiues in so much as among the common people the title of their places and offices is giuen to their wiues Some husbands suffer this by reason of their fearefull and foolish disposition wanting courage and wisdome to maintaine the honour of their places against the
insolency of their wiues others vpon a subtil couetous wicked minde that by the meanes of their wiues there may be more freedome for receiuing bribes Among these I may reckon those who against their owne minde to satisfie their wiues minde suffer both wiues and children to follow the fashion to attire themselues vnbeseeming their places to frequent light company with the like and also those who vpon their wiues importunitie are moued as Sampson was to reueale such secrets as are not meet to be knowne Husbands may hearken to their wiues mouing good things but they may not obey them in euill things if they doe their fault is double 1. in doing euill 2. in losing their authoritie Let husbands therefore be very watchfull against their wiues euill instigations Satan laboured to supplant Iob by his wife and by this doth he subuert many in these daies §. 6. Of husbands high account of wiues As authority must be well maintained so must it be well managed for which purpose two things are needfull 1. That an husband tenderly respect his wife 2. That prouidently he care for her An husbands tender respect of his wife is Inward Outward  Inward in regard of his Opinion of her Affection to her  Outward in regard of his cariage towards her For an husbands opinion of his wife two things are to be weighed Her place Her person  1. Her place is indeed a place of inferiority and subiection yet the neerest to equality that may be a place of common equity in many respects wherein man and wife are after a sort euen fellowes and partners Hence then it followeth that The husband must account his wife a yoke-fellow and companion This is one point of giuing honour to the wife and it is implied vnder that phrase wherby the end of making a wife is noted which in our English is translated meet for him word for word as before him that is like himselfe one in whom he might see himselfe or euen to vse our Apostles word himselfe These phrases imply a kinde of fellowship as also the many prerogatiues that are common to both which haue beene noted before As a wiues acknowledgement of her husbands superiority is the ground-worke of all her duties so an husbands acknowledgement of that fellowship which is betwixt him and his wife will make him carry himselfe much more amiably familiarly louingly and euery way as beseemeth a good husband towards her §. 7. Of that fellowship which is betwixt man and wife notwithstanding a wiues inferiority Obiect Fellowship betwixt man and wife cannot stand with a wiues inferiority and subiection Answ They are of very meane capacity that cannot see how these may stand together Is there not a fellowship betwixt superiour and inferiour magistrates in relation to their subiects yea the Scripture mentioneth a fellowship betwixt Christ the head and other Saints in relation to the glory whereof all are made partakers for it termeth vs ioynt heires with Christ and in relation to Gods people a fellowship betwixt God and his ministers for it termeth them labourers together with God yet none can denie the Saints and ministers to be inferiour and in subiection to Christ and God But distinctly to answer the obiection 1. There may not only be a fellowship but also an equality in some things betwixt those that in other things are one of them inferiour and subiect as betwixt man and wife in the power of one another bodies for the wife as well as the husband is therein both a seruant and a mistresse a seruant to yeeld her body a mistresse to haue the power of his 2. There may be fellowship in the very same things wherein is inferiority for fellowship hath respect to the thing it selfe inferiority to the measure and manner as in giuing light the Sunne and Moone haue a fellowship but in the measure and manner the Moone is inferiour the Moone hath not so much light as the Sunne and that which it hath it hath from the Sunne and as in gouerning the king and other magistrates haue a fellowship but in the measure and manner of gouernment they are inferiour to him Euen so is it betwixt man and wife in many things wherein there is a fellowship the wife is notwithstanding inferiour so as inferiority may stand with fellowship 3. There are no vnequals betwixt which there is so neere a parity as betwixt man and wife if therefore there may be a fellowship betwixt any that are superiour and inferiour one to another then much more betwixt man and wife As the soule therefore ruleth ouer the body by a mutuall and louing consent and agreement so must a man ouer his wife §. 8. Of husbands too meane account of wiues Contrary is the conceit of many who thinke there is no difference betwixt a wife and seruant but in familiarity and that wiues were made to be seruants to their husbands because subiection feare and obedience are required of them whence it commeth to passe that wiues are oft vsed little better then seruants A conceit and practise sauouring too much of heathenish and sottish arrogancy Did God at first take the wife out of mans side that man should tread her vnder his feet or rather that he should set her at his side next to him aboue all children seruants or any other in the family how neere or deare vnto him soeuer for none can be neerer then a wife and none ought to be dearer §. 9. Of husbands good esteeme of their owne wiues 2. For the person of a wife An husband ought to esteeme that particular person to whom by Gods prouidence he is ioyned in mariage to be the fittest and best for him This is implied vnder that particle of restraint OWNE noted by the Apostle where he saith husbands loue your OWNE wiues and againe presseth it vnder a comparison of the body as your OWNE bodies Euery one thinketh his owne body best and fittest for him A man might happily wish some defects or enormities in his owne body to be amended and desire that his were like an others more strait strong and comely then his owne yet would he not haue his head to be vpon that other mans body the same opinion ought a man that would loue his wife to haue of her Good reason there is for him so to doe for true is the prouerbe if it be rightly taken mariages are first made in heauen that is God hath an ouer-ruling hand in ordering them which Salomon implieth by that opposition which he maketh betwixt wealth and a wife that is from our fathers this from the Lord in which respect he saith he which findeth a wife receiueth fauour of the Lord. If therefore thou art loued of God and louest him he will make thy wife proue a good thing to thee Obiect A wife may be a very lewd and wicked woman how then can
to hate his wife nor any vice seeme to him intolerable with goodnes he â—â—ught to ouercome euill If notorious sins seemed intolerable to Christ or that he thought any occasion iust to cause hatred many â—hat are of his Church would oft draw his hatred vpon them but Christ hateth neuer a member of his Church 4. There is no hope that euer I shall receiue any helpe of my wife or benefit from her Ans There is little charitie in such as can conceiue no hope for â—ue hopeth all things but yet the case so standeth with Christ The Church is so vtterly vnable to help or benefit him as he may iustly â—y he cannot hope to receiue any thing froÌ„ her Christ loueth the â—hurch for her own good not for his so ought husbands Thus if Christs example be well weighed obserued of husbands it will â—ford matter enough to remoue euery doubt or scruple raised to â—enate their affections from their wiues Fitly therefore hath the Apostle set it before husbands both to direct them how to loue their wiues and also to moue them so to doe §. 76. Of a mans loue to himselfe a motiue to prouoke him to loue his wife To the same purpose that Christs example tendeth tendeth also the patterne of a mans selfe Great is the affection that a man beareth to himselfe to his owne flesh his owne bodie he neuer hateth but euer loueth himselfe no sore no disease no paine no stinch that the flesh bringeth to a man can make him hate it but rather all manner of infirmities doe make him the more to pitty tender and cherish it This is a worke of nature the most heathenish and barbarous that euer were doe it Now a wife being to a man as his bodie and his flesh for they two are one flesh and God hauing commanded men to loue their wiues as their owne bodies these conclusions will necessarily follow from this motiue 1. He that loueth not his wife is more caried with the instinct of nature then with the expresse charge of the God of nature Natures instinct moueth him to loue his bodie But Gods expresse charge moueth him not to loue his wife 2. He that loueth not his wife is worse then an infidell and a barbarian yea then a very beast for all these loue their owne bodies and their owne flesh but a wife by Gods ordinance is as ones bodie and his flesh 3. He that loueth his wife loueth himselfe the Apostle himselfe in these very words layeth downe this conclusion from whence by the rule of contraries this also will follow He that loueth not his wife loueth not himselfe 4. He that loueth not his wife cannot but bring woe and mischiefe vpon himselfe For the damage and mischiefe which followeth on a wife through any neglect of dutie on her husband part followeth also on him as the mischiefe which followeth on the bodie through any negligence of the head lighteth also on the head If these be not motiues sufficient to prouoke an husband to loue his wife I know not what can be sufficient The fifth Treatise Duties of Children §. 1. Of the generall Heads of Childrens duties EPHES. 6. 1. Children obey your Parents in the Lord for this is right 2. Honour thy father and mother which is the first commandement with promise 3. That it may be well with thee and thou maist liue long on the earth THe second couple in a familie are Parents Children In laying downe their duties the Apostle beginneth with children his direction and instigation vnto them is laid downe in the three first verses of the sixt chapter wherein 1. He declareth their dutie 2. He addeth reasons to inforce the same In laying downe their dutie he noteth three points 1. Wherein it consisteth obey honour 2. To whom it is to be performed your parents 3. After what manner it is to be done in the Lord. The reasons vsed by the Apostle are foure 1. The place of parents in the Lord. 2. The aequitie of the thing this is right 3. The charge of God Honour thy father c. 4. The reward promised That it may goe well c. Vnder this word obey which the Apostle vseth and that word honour which the law vseth are all those duties comprised which any where thorowout the whole Scripture are inioyned to children We will therefore set them downe in some order and handle them distinctly one after another 1. The Fountaine of childrens duties is to be searched out 2. The Streames that flow from thence are to be obserued The Fountaine is an inward disposition of the heart compounded of loue and feare The Streames issuing from thence extend vnto parents both while they are liuing and also when they are dead Childrens duties which are to be performed to their parents while they liue haue respect to their Authoritie Necessitie  The Authoritie of parents requireth of children Reuerence Obedience  Their Necessitie requireth Recompence The duties which children owe to their parents deceased respect their Body Credit  Their Body with decency must be buried Their Credit with honour must be maintained §. 2. Of Childrens loue to their Parents I make the fountaine of childrens duties to be a mixed and compound disposition in respect of that authoritie and affection which is mixed together in parents The authoritie of parents requireth feare in children and their affection loue So intire and so ardent is parents affection towards their children as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare and so supreme and absolute is their authoritie ouer them as it would make children like slaues to dread their parents if a fatherly affection were not tempered therewith to breed loue But both these ioyned together make a very good composition loue like sugar sweetneth feare and feare like salt seasoneth loue and thus to ioyne them both together it is a louing-feare or a fearingloue which is the ground of childrens duties Where Christ forbiddeth an excessiue loue in children to their parents he implieth that parents are a fit obiect for children to loue so as their loue be wel moderated yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents Ioseph is commended vnto children as a worthy patterne in louing his father and that from his youth till the decease of his father in testimony whereof in his younger yeeres he brought to his father the euill report of his brethren whereby he incurred their enuie and hatred which he would neuer haue done if he had not loued his father and hauing beene long absent from his father when by Gods prouidence there was offered an occasion for him to meet with his brethren one of his first questions to them was about their father and hearing that he was liuing he thought it not enough to send him food for his need but must also needs see his