world a Heb. 7.25 Ioh. 19.30 An euidence of which perfect saluation obtained by him was his Resurrection for this cause he is called Saluation Luk. 2.30 Note here first the Blasphemie of the Iesuites that deriue of that name of their society from that name of Christ which is incommunicable Indeede we may be well called Christians of Christ because this name is communicable for wee are partakers of the anointing but no man is partaker with Christ in the worke of saluation as also Linwood a Papist saith and secondly the dotings of the Papists that seeke for other Sauiors besidâ—s Christ as the Saints to whom may bee applyed that of Esa 30.1 c. and Ier. 2 13. As also another conceit of the Treasure of the Church which what needs if Christ alone haue purchased perfect saluation b Rom. 5.18 As Adam is a naturall root and all comming from him partake of his sin and curse so Christ being another roote all that come from him partake of his righteousnessâ— to iustification Ioh. 6.37 and verse 39. A reason is a added â—â—cause the Elect are committed to his trust and fidelity and therefore if they bee lost the losse redounds not only to the hurt of the members buâ— to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iuâ—as was nâ—uer of this company which is plaine both by thâ— words in the place aâ—leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude speaâ—es ver 4. Then apply that 1 Ioh. 2.19 This ouerthrowes that grosse errour of the Lutheranes who say that those who are Elect may not onely wholy but finally fall away an opinion strange contradictory in it selfe to be a chosâ—n vessell and to bee damned and contrary to the Scripture it breakes in sunder that golden chaine Rom. 8.30 Math. 24.24 Yea the Papists confesse the absurdity of it Bellar. de grat libero arbitrio lib. 2. cap. 10. The ground of this opinion is that they hold that election is conditionall which Tenent is derogatory to glory making his will and decree changeable whereas he is immutable in both and also depriues euery faithfull soule of a ground of maine comfort which otherwise doth rest in an holy security opposed to feare and distrust when once it perceiues in it selfe the certaine signes of Election Obiect 1 Exod. 32.32 and Rom. 9.3 Answ These holy men rapt with loue and zeale did onely shew what in their hearts they could wish to be done not what could be done it was Votum affectus non Effectus Obiect Psalme 69.28 Answ That is spoken according to the common opinion of men now therefore Dauid desireth God to make it manifest that they did heerein deceiue themselues others were deceiued in them who because of their profession and outward carriage accounted them to be written in the Booke of Life So in like manner that which is spoken of Iudas was spoken in regard of his office and Apostleship not in regard of the eternall election of God For in that former respect hee might haue seemed to haue beene a chosen vessell Act. 1.17 Vse is for comfort vnto vs that though wee be not the principall parts of the body of Christ an eye or an eare that is not instructed with so much knowledge as others c. yet if wee be of the body wee shall be saued Gal. 3.28 c Because that satisfaction of Christ was a ransome and price and none can be redeemed and bought but those for whom it was paid Against carnall Gospellers that hope still to be saued when as yet they haue no euidence that they are of this body for the body is guided by the head but those by the prince that ruleth in the Ayre Ephes 2.2 The members of the body loue one another but these hate and persecute the Saints Briefely this word body imports two things that is 1 A mysticall vnion with Christ by faith 2 And a spirituall vnion one with another by loue whereof they haue neither So much concâ—rning the authority of Christ The next point is the subiection of the Church ver 24. Which subiection is due on the Churches part in regard of the place of Christ who is her head but much more in regard that he is so wise so glorious a head so prouident and powerfull to procure her good and againe in that shee is so farre inferiour vnto him and therefore meete it is that she subiect her selfe and vnworthy she were of so great benefits if she should not as Vashty was in not obeying her husband the King Doct. Whosoeuer is of the Catholike Church is indeed subiect to Christ AN EXPOSITION VPON THE FOVRTH VERSE OF THE SIXT CHAPTER TO THE EPHESIANS And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. THe duties concerning the wel-nurturing of children are of 2 kinds 1 Such as respect temporall good as first training of them vp in ciuility good behauior secondly in a good calling 2 Or such as respâ—ct spirituall good viz. that they be trained vp in piety which in the text and diuers other place ais expresly commanded of God who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant as of the 12 Stones of the Passeouer c commanding Parents to declare vnto their children the mystery of these things Reasons of this are 1 This is the best good that parents can doe for their children by reason men exceed beasts by ciuiâ—ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a necâ—ssity of this instructioÌ„ of them in the feare of the Lord for by nature they haue no pronenesse to it and without this nurturing they will neuer learne 3 This belongs to the office and charge of parents as they who best know the capacity of children and therefore are best able to apply instruction to them and instruction comming from them will take more place 4 Because children are borne of their parents in a wofull estate and therefore as they haue beene the meanes to conuay sinne and misery vnto them so should they labour to be a like meanes of conuaying grace 5 This is a double band to binde them vnto their parents in loue and duty when both nature and a religious conscience shall ioyne both together 6 By this meanes when parents dye they may with greater comfort and security commend their children vnto God 7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God Now come wee to some directions for the performâ—nce of this duty These are 1 That they be sure that all such principles as they instruct their children in be grounded on the Word of God for it must be information of the Lord. 2 That when they beginne to learne they be
owne good This is now further amplified by the contrary and shall not come into condemnation c. Which imply in effect the same things that the former yet they are added not in vaine but for the further confirmation and strengthening of our Faith in a matter of such weight and for the answering of all obiections that might be brought Wherefore this shewes a double benefit First we shall haue life Secondly we shall be deliuered from death And further it notes a difference betweene that happinesse wherein man was first made and that whereunto we are brought by Christ Adam was created happy and immortall but withall there was a possibility to fall But we not onely haue immortalitie and life but also such a firmenesse and stability as we shall not come into death Hath passed from death to life Some take the meaning to be thus that the beleeuer when he dies goeth vnto Heauen which is a good sense and comfortable but rather we are to vnderstand it thus viz. that by death is meant the subiection of vs all to eternall condemnation But now so soone as wee beleeue the Obligation and Band is cancelled and wee hauing Faith haue our acquittance and are set free Doct· Faith brings with it a discharge from condemnation Rom. 8.1 Which is to be noted as a speciall comfort of our consciences against the terrour of sinne and horrour of condemnation Doct. 2. No middle betweene damnation and saluation he that is freed from the one is sure of the other Hath passed from death to life This appeares in the Parable of Lazarus and the rich Man and in the sentence of the last Iudgement as is plaine by reason because there are but two sorts of people the one in Christ the other out of Christ c. Which must note against the Papists conceits of Limbus Patrū Limbus Infantum and Purgatory which as it is derogatory to the blood of Christ 1. Ioh. 1.7 so is it a doctrine very vncomfortable and that which doth adde a sting vnto death also it is a cause of much vniustice when Parents will giue away their lands from their children to Monkes c. to sing for their soules Now concerning the phrase hath eternall life and hath passed c. it implies the certaintie of these promises Yet a question will be made in what respect we may be said so soone as we beleeue to haue eternall life Answ It is first in regard of hope 2. Because we haue the beginnings and first fruits of it viz. we are taken into the Kingdome of grace which is the beginning of the Kingdome of glory 3. In regard of our vnion with Christ our Head and now glorified Now wee being members of that body whereof the head and principall part is raised vp and in possession of eternall life we may be said also as Ephes 2.6 Doct. The true beleeuer is and may be sure of his eternall saluation Which is to bee noted against our aduersaries the Papists Secondly as a comfort to vphold vs in time of trouble Vers 25. Verily verily I say vnto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall liue IN these words is laid downe the second generall point viz. the meanes whereby they are quickned The parts are two 1. A Preface Verily c. which words are here the third time laid downe Now we may not thinke that Christ vsed in vaine these strong asseuerations but that hee doth this to strengthen our Faith to rouze vp our dulnesse and to aggrauate the incredulity of those that yet notwithstanding all this will not beleeue 2. A Promise wherein consider 1. The time of accomplishing of it the houre commeth viz. of Christs death resurrection and glorification for then he drew all men vnto him and then was the Gospell published abroad Yet this houre was now begun because that Christ was now exhibited Now this time is called an houre because it is a set and certaine period which God hath appointed and in which these things should be fulfilled Doct. The time of the Gospell is the time of saluation for Christ here speaketh of the time of the Gospell 2. Cor. 6.2 2. The parties on whom this worke is to be wrought viz. the Dead that is all naturall men especially meant of the Gentiles who before this time were Alians from the Common-wealth of Israel c. Doct. The state of naturall men is the state of dead men Ephes 2. there is in them by nature no iot or dramme of spirituall life Which note 1. Against heretikes that haue so much magnified Nature as the Pelagians 2. That we may take notice of the wretchednesse and vilenesse of our nature wherein we are borne 3. To shew that the worke of our conuersation is a powerfull worke and diuine And for this cause we are not to maruell that the shrill sound of the voyce of the Gospell doe not pierce vnto the heart of many men for why they are dead 3. The meanes whereby it is wrought viz. the voice of Christ not onely of himselfe whilest hee was here liuing vpon the earth but especially is it to be taken for that power which by his Spirit he giues vnto the Word preached And therfore though Ministers doe preach and may be said to conuert yet properly it is the powerfull voyce of Christ speaking in them that worketh vpon the heart Vers 28. Maruell not at this for the houre is comming in which all that are in the graues shall heare his voyce IN this Verse is contained first a Reproofe of the incredulity of the Iewes Maruell not for they tooke Christ for no other then an ordinary man and therefore did not beleeue that which he had spoken Vers 26 27. of his power and authoritie but wondred much that he should say such things of himselfe There is an holy admiration without doubting as when we admire the great workes of God whereof yet we make no doubt but so to wonder as to call in question any truth of God to thinke it impossible because wee apprehend not the reason of it this is a fault and here reprooued For hereby we doe impeach the power of God and bring it to our owne reason 2. A further proofe and confirmation of the point in question viz. the power and authority of Christ The proofe is drawne from the effect namely the raising vp of the Dead So that in briefe it containeth a description of the Resurrection wherein obserue 1. The Time 2. The Parties 3. The Cause 1. In the Time note first that it is a set time and period appointed by God the houre which time we are with patience to waite for Secondly it commeth it shall not bee preuented not ouerpassed but shall certainely come Which first is against all deniers of the Resurrection Secondly it is for our comfort at the time of death as also in regard of our friends
her But first hee ought to loue her therefore because she is now his wife 2 What was there in the Church that Christ could loue and effect and though hee loue those graces in her which are of his owne bestowing yet he loued her before he bestowed those on her 3 Some will say that they be so peruerse that they deserue rather hatred than loue But 1 this ought not to stir vs vp to hatred but rather to shew our wisedome to amend it 2 The Church it selfe is full of corruption rebellion and prouocation to anger and wrath yet Christ continues still to loue her 4 Some will say that she will doe mee no good but be a burden to mee all my life If this come through some infirmity yet may shee doe thee good by her patience and well-bearing of this affliction 2 If it be a wilfull peruersenes yet this is no charitable censure for loue hopes the best 3 Let him consider what good profit the Church yeelds vnto Christ 2 Concerning the other patternes of a mans owne selfe this likewise is added to the former not as a greater or stronger motiue but as that which more sensibly and easily is perceiued of vs than the former Wherein the Apostle sendeth vs to the schoole of nature No man euer yet hated his owne flesh Seeing then that by the ordinance of God a mans wife is made as neere to him as his owne flesh therefore as nature teacheth him to loue and cherish the one so ought conscience and religion teach him to loue the other for his wife is himselfe Therefore 1 As in his body if one member be cured all reioyce at it so if he be helpefull and louing to his wife himselfe shall reape the comfort of it 2 As likewise if any one be neglected and receiue hurt the damage redoundeth to the head and other parts so if the wife be not tendered and cared for the hurt and smart will be the husbands Therefore euery one of you doe yee so let euery one loue his wife euen as himselfe and lâ—t the wife see that shee feare her husband vers 33. IN this Verse is laid down the conclusion of all concâ—rning a briefe summe of the matter which before hee had deliuered briefely repeating and applying it Out of them we learne two points 1 That euery one ought to apply that to himselfe in particular which the Minister speaks to all in generall Euery one doe so This duty Christ doth often imply in his Sermons as Mar. 13.37 Luk. 8.8 but more plainely in those 7 conclusions to the 7 Churches Reuel 2. 3. when after a general instruction to al he wils euery one to apply it particularly to himselfe But they might think that what was spoken to all in generall was spoken to none The reason is because herein consists the profit of the Word for who can take comfort by the promises vnlesse that he be perswaded they belong to him Who regardeth the iudgements and threatnings vnlesse he in particular can tremble at them Or who taketh profit by directâ—on oâ—t of the Word but he who thinketh with himselfe I ought to do thus and thus c The vse is That as wee haue heard the particular duty of man and wife laid downe so euery one in that state and condition should now make vse of them to himsâ—lfe in particuâ—ar 1 Such as haue beene married that examining themselues by this rule 1 They may haue ioy and comforâ— of that which they shall finde themselues to haue done well 2 To be humbled for that whâ—rein they haue failed 2 Such as are maâ—ried that they may learn to amend what is amisse and to hold on constaÌ„tly in what they perform aright 3 Such as may be married that they may know how to perform their duties according to the word of â—od and not be led away with the common custome and practice of the world 2 That as we must apply so we must know what to apply namely euery one his owne particular duty Therfore Paul biddeth euery husband to loue his wife and euery wife to feare her husband For euery one is to giue an account for the neglect or performance of his owne duty neither shall any man be condemned for another mans fault Ezek. 18.20 The husband shall not be blamed for his wiues fault nor benefited by her obedience if he neglect his own duty as if they must needs goe both to heauen together But if one haue a care and the othâ—r be carelesse of his duty though heere the coniunction be neere yet heerâ—after shall there be a perpetuall separation Luke 17.38 The want of this particuâ—ar application is the very bane of marriage for whilst thâ— husband is rigorous to exact his wiues duty the wife looks only to that how her husband ought to â—oue her comfort her it comes to â—â—sse that neither of them regard their owne raâ—hâ—r let the husband looke to his owne and the wife to hers that both of them he for his loue she for hâ—r own obedience may receiue of God a recompence of reward Ephes 5. part of the 23. and 24. verses Christ is the head of the Church and the same is 〈◊〉 Sau◠〈◊〉 our of his body The Church is in suâ—iâ—ctio◠〈…〉 all things HAuing formerly handled the maine scope of these words namely as an argument to enforce the duty of the wife â—et vs consider them absolutely and seuerally by themsâ—lues â—n thâ—m we may obserue two poynts 1 The authority of Christ set downe 1 Vnder a metaphor in this word Head 2 By the benefit and end of it in that he is a Sauiour 2 The duty of the Church 1 Wherein it consists namely in subiection 2 What is the extent of it It is in all things Head This metaphor is applyed to Christ in diuers respects but two espâ—cially 1 In regard of that dignity and dominion Christ hath ouer the Church 2 In respect of that spirituall vertue and efficacy that the Church receiueth of Christ For the first see Col. 1.18 For the second see Ephes 4.15 16. For both ioyntly see Ephes 1.22 23. Both of these are set downe in the Text. The former by the inference that as the husband hath authority of his wife so Christ ouer the Church The second by the benefit that comes of this authority hee is the Sauiour of the body Instructions In that Christ the Sonne of God equall to 〈◊〉 c. is the head of the Church to whom shâ—e is vnitâ—d This shewes the exceâ—ding great glory of the Church in which respect the glory of the Saints now is farre greater than was that of Adam in his innocencâ— yea of the Angels in heauen Neâ—ther are the infirmities of the Church such as that they can blemish this glory Neuerthelesse we sâ—e how they are here despised and contemned Esa 63.2 1 〈◊〉 4.13 The reason is because the world seeth not 〈…〉 of the Church nor pâ—rceiuâ—th this
and part of it Put on the whole Hee followes the metaphor still that wee must doe as soldiers doe who put their armour vpon their backs and let it not like house-keepers in time of peace hang by the walles and rust So by this puting off this spirituall armour is meant a vsing and imploying of the graces that it is not sufficient to knowe were this armour is to bee had if neede bee and where it is layd vp and so to discourse of it but this puting on is a word of action and practice Doct. 1 Christians ought to exercise the graces of God and to put them in triall and practice Rom. 13.12 1 Thes 5.8 Câ—l 3 12. viz. shew it let others feele that thou hast the bowels of mercy Rom. 13.14 viz. make Christ his merits and his graces yours Another metaphor is vsed to this end 2 Tim. 1.6 Stirre vp the gift taken from fire which must bee blowed before it can burne and flame that wee may receiue heat Also another metaphor Mat. 12.35 a man that hath great treasure and let it not lie still rusting and cancring but bring it forth to the good of himselfe and others The reason is Because all the good that comes vnto vs from the graces of God is by the vse of them So though pearles money c. bee good in themselues yet they bring no benefit to the possessor of them if they be layd vp in the treasury and be not brought forth Vse That we doe not deceiue our selues boasting that wee haue armour and yet neuer vse any as many will say they haue as strong a faith as any yet doe they not liue by sence heaping vp together and onely caring for the things of this world and if crosses doe come where is their shield then doth not euery dart pierce them to the heart c. 2 To teach vs that whatsoeuer armour wee haue to haue it still vpon our backes Haue wee the helmet of saluation that is hope of eternall life let vs shew it in moderating our desires of the things of this life because wee still looke for a better Gen. 49.18 Doct. 2 It is not sufficient for Christians to put on a piece of this armour but all must be put on that is we must haue all the needfull sanctifying graces of Gods Spirit Ephes 4.15 24. We are exhorted to put on the whole new man Now these graces are as members of this nâ—w man wherefore as in naturall bodies there is a proportionall growth of all members in the body and if all the growth be in the head or in the legges c. that man may be called a monster so must we grow and increase in all spirituall graces together and not in one alone for if there be all faith and no charity great knowledge and no obedience much deuotion but little discretion there is some corrupt humour that thus turneth all the nourishment to one part Obiect But is it possible that one man should haue all graces Answ Yea it is possible and necessary as the Apostle testifieth of the Corinthians see 1 Cor. 5.7 For the Spirit sanctifieth a man throughout So that as a child hath all the parts of a man though not in that strength and bignesse so haue the Children of God all graces though some in greater some in lesser measure Reasons why this armour is thus wholly to be put on are 1 Because God hath made nothing in vaine and therefore seeing hee hath made armour compleat for to couer euery part and hath prescribed it vnto vs we are therefore to put it all on because he hath made it for vs for will not a Captaine take it in euill part if when himselfe hath prouided armour for all his soldiers they come neuerthelâ—sse into the field vnarmed 2 Our owne necessity for if wee haue not on euery piece thereof the diuell will quickely finde out that part which is vnarmed and so wound vs and ouerthrow vs. 3 So vnseparably are graces knit and linked together that he that hath not all hath none For what is faith without righteousnesse but meere presumption Vse is that same that Saint Peter makes 2 Pet. 1.5 6 7. viz. to ioyne all graces together c. Further from the Râ—ference of these two sorts of meanâ—s that we are as well to 〈◊〉 for some vnto our sâ—lues as relie vpon thoâ—e tâ—at arâ— without vs wee learne that Doct. It is not sufficient to looke for heâ—pe from God but wee our selues also must doe our indeauour in the vse of those mâ—anes 〈◊〉 hath prescribed and so worke out our saluation togethâ—â— with him Psalm 119.32 Cant. 1 4. Obiect But how can wee thus doe our endeauour â—e are dead in sinnes c. Ansâ—â—r 〈◊〉 must distinguish of times and states Before our conuersion we are dead and haue no ability at all But God whâ—n he raiseth vs vp giues vs life and ability the will and the deed for hee raiseth vs not like stockes and stones as Iohn 5.21 Ephes 2.5 2 But wee are not able to thinke a good thought Answer The Apostle there speaketh of our selues as considerâ—d in our selues without the helpe of God And so likewise we are not to endeauour in a proud conceit of our owne strength but wee must still acknowledge that God doth all it is his Spirit that assists vs and giues vs strength to worke and to be able to yeeld our selues plyable to the worke of God in vs so to confesse that wee liue not but Christ liues in vs. VERS 12. For wee wrestle not against fâ—â—sh and blood but against Principalities against Powers and against thâ— worldly gouernours the Princes of the darknesse of this world against spirituall wickednessâ—â— which are in high places IN this verse is laid downe 1 The kind of this combate vnder the metaphor of wrestling implying that it is a very sore combate 2 The Parties that maintaine this sight who are either such as defend themselues expressed in this word We that is all Christians whatsoeuer the ministers themselues not excepted as appeares by changing of the person from Yee to We the Apostle thereby not excepting himselfe 2 Or such as assault These are described 1 Negatiuely not against flesh and blood where by flesh and blood is vnderstood 1 The substance of flesh and blood 2 Those things that are as flesh and blood that is to say weake fraile and mortall Heereby is implyed that our spirituall enemies are more than flesh and blood of more might and valour than all the men of the world as by comparing the malice and power of the diuell with that of men may appeare Vse It serues to stirre vp our dulnesse and to make vs more watchfull hauing to doe with so mighty enemies 2 When wee haue to deale with wicked men to consider that wee haue not onely to striue with flesh and blood but also with the chiefe enemy the diuell who is the principall worker and whose
beginne with wiues as hee doth in the Epistle to the Colossians c. And so Saint Peter The reason of it is because shee is the inferiour and it is the Apostles order to beginne alwaies with the duties of inferiour and so is this order obserued in the 5 Commandement But what is the reason of this Two there are 1 Because the inferiour is the lother to subiect himselfe to his place not that that is a matter of greater difficulty to obey than gouerne for this thing is farre more dâ—fficult and so places of greater authority and superiority are by the wise prouidence of God orderâ—d for such as are of greater strength wisdome discretion and ability as to men not women to men of ripe age and not to children Esa 3.4 12. because they are to lay downe the rule of obâ—dience and so may sooner yâ—a aâ—d so ougâ—t to haue more wisdome the other only to obserue it being laid downe Herâ— we may consider the great fauour of God in giuing vs sucâ— a King as we now haue of the strongeâ—t sexe gâ—uen to â—s in such a ripe age fuâ—nished with such knowledge and zeale as neuer King since Christ had indeed a true Defender of the faith c. Naturally there is in man a dâ—sire to rule and so they who are inferiours are drawne vnto obedience praemio paena as we see penall statutes and the like are indeed most commonly for to keepe inferiours wiâ—hin their compasse and are not so much appointed for superioâ—rs 2 Because it will fare worse with inferiours if there be strife who shall beginne for whence ariseth rage and anger in the superiour Is it not because of the stubbornnesse of inâ—eriours Whereas the best way for inferiours to mooue those that are in places of authority ouer them is to vse them mildly and gently and not churlishly yea to winne them to the performing of their owne duties is first to beginne with duty and to behaue themselues obediently and reuerently Indeed both ought to prouoke by good example not stâ—y till they be prouoked and to striue to goe before the other in performing of their duties and this is praise-worthy But generally if there be any contention about beginning the inferiour must beginne And in the case of wiues there be some reasons speciall why they should beginne 1 Out of 1 Corinth 11.9 2 Out of 1 Tim. 2.14 Because she was first in the transgression and so ought by her obedience recompence the wrong shee hath done vnto her husband by being first in obedience Now let 's consider why the Apostle first beginnes with wiues amongst all other degrees of inferiours For why is the wife as loth to performe the duties of subiection as other sorts of inferiours are yea surely and the reason is because of all inequalities there is the lâ—ast disparity in this between man and wife Though shee be not the head yet she is the heart See 1 Cor. â—1 11 12. so that there is a most neere relation yea a common â—quity in many things with their husbands and so in some things there is an equality but yet for all this to conclude as women do that so there is an equality in all is but a womans reason c. Againe euen in those things wherein there is a community yet is there an inequality as in commanding of their children if the father command a thing indifferent and the mother forbid the fathers word ought to stand Againe in some things there is no equality as the husband may command the wife but shee by no meanes her husband Now because of this little disparity it is that wiues of all other inferiours are most hardly drawne to subiect themselues obediently This serues for the praise of those wiues that haue so farre subdued their nature as to yeeld willing obedience 2 To reproue them that labour not against this corruption of nature but rather increase and nourish the same by their wilfull peruersenesse Now from these Generalities come we to the particular duties belonging to each of them in seuerall And first of the Wife contained in the 22.23 24. verses First let vs set downe the meaning of the words Wiues and Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though these be general phrases and words belonging to all men and women yet in our translation they are restrained well vnto them only that are maried persons which is plain by the relation between them here signified secoâ—dly by the duties which are laid vpon theÌ„ by the Apostle Submi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voice may be translated either passiuely Be yee subiect or actiuely Submit your selues Noâ— there is a twoâ—old subiection 1 Of necessity 2 Of will Of order or of duty The first is in regard of that ranke and degree of Inferiority wherein God hath placed wiues by vertue of which Ordinance of God they must be subiect will they â—ill they The sâ—cond is that dutifull respect and reuerence that inferiours are to carry towards those that are in place of authority bâ—cause God hath set them ouer them and this is the subiection here meant that wiues performe vnto thâ—ir husbands Vnto your owne â—usbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1 That wiues ought to haue but one husband 1 Cor. 7.2 2 That this subiection is to be performed to him alone forbidding all submission to adulterers c. Commanding chaste and faithfull obedience vnto him As vnto the Lord that is to Christ Iesus for this word is by a kind of excellency appropriated vnto him and it is so expounded in the 5 verse of the next Chap. These words teach vs two things 1 That the husband by vertue of his place hath a kinde of fellowship with Christ 2 That such a submission is to be performed by the wife to her husband as shee would performe vnto Christ That is 1 That it be done reuerently in feare and trembling 2 Sincerely in singlenesse of heart as is said of seruants Chap. 6.5 6. For the husband is the wiues head This is metaphorically spoken in allusion to a naturall body that is the husband by reason of his place is more eminent he is to protect to defend and gouerne his wife Euen as Christ is the head of the Church To vrge and presse the husbands authority ouer the wife hee putteth in this similitude betwixt the husband and Christ wherein we may consider two things 1 That the husband by verue of his place is aboâ—e his wife 2 That heerein there is a resemblance between him and Christ both which ought duely to be obserued because they are strong motiues to stirre vp wiues to yeeld obedience to their husbands And the same is the Sauiour of his body that is Christ is not onely a head to rule to giue spirituall life sense and motion to his members but himselfe and no other is also the Sauiour absolute and euery way perfect 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 to protect defend and saue his body that is the Elect Gods children such as God hath giuen to him Therefore as c. This conclusion inferred vpon the former ground sheweth two things 1 That there is as great reason that the wife should subiect her selfe to her husband as that the Church should submit her selfe to Christ 2 That such a subiection as the Church doth performe to Christ such ought the wife to performe to her husband that it be done cheerefully readily constantly and so in other things agreeably Ob. Why but will some man say is any man to be obeyed so as Christ is obeyed Answ We must restraine this and such like generalities to the point in question and then wee shall see the meaning to be this that in euery thing which doth belong to the husband by Vertue of his place to command therein ought the wife to obey euen as the Church obeyeth Christ Like as it is said 1 Cor. 10.23 All things are lawfull for mee that is all things indifferent as also 1 Cor. 6.13 Hence wee may learne two things 1 That the authority of the husband is very ample and large 2 That the wife must looke vnto all duties of obedience and not onely to some saying as some doe I will obey my husband in these and these but not in others More distinctly to speake of them we may consider in these words two parts 1 The duty it selfe and this 1 Wherein it consisteth viz. In Subiection 2 To whom to be performed namely to their owne husbands 3 How to be performed The manner is threefold 1 As to the Lord. 2 As the Church to Christ 3 In euery thing 2 The reason of this duty taken from the authority and place wherein God hath placed the man The husband is the head which is amplified by a similitude betweene Christ and him 1 Dutie is Subiection which is a generall duty commended in Gen. 3.16 For wee must thinke that this is not a iudgement onely but also a commandement as the iudgement vpon Adam of eating his bread in the sweat of his browes was also a commandement that he should not liue without a calling Gen. 3.19 And from this ground the Apostles and Prophets haue raised this doctrine of the wiues submission that wee stand not to recite all the places seuerally This word subiect is of large extent as the word honour is in the 5 Commandement It implyeth two branches of duties 1 That she acknowledge and yeeld vnto her husband by reason of his place the prerogatiue of eminency and superiority aboue her selfe 2 That accordingly she respect him The first that is That she doe see and acknowledge a superiority in her husband is not only a maine duty but also indeed the ground of all other For how can the wife subiect her selfe willingly if shee neuer acknowledge any preeminency and authority ouer her in her husband Well may shee yeeld a forced submission euen as a conquered King may submit himselfe to the conquerour though hee account him not his superiour but in his heart despiseth him and seeketh opportunity of reuenge but a willing and ready submission she can neuer performe Now that wiues ought to knowledge such a superiority in their husbands 1 See Gen. 3.16 2 Let them obserue the Titles God giues them in Scripture as of Lord Gen. 18.12 1 Peter 3.6 Hos 2.16 Guide Pro. 2.17 Head as heere Image and glory of God 1 Cor. 11.7 3 Euen nature sheweth this that women are alwaieâ— couered in token of subiection whereof also their long hayre is a signe 1 Cor. 11. 4 The husband by reason of his place represents the comely order and beauty in a naturall body viz. That he is the head So c. And also he represents the person of Christ 5 The woman was made for the man shee was made after the man she was made not of the mans head but out of his side all which shew the superiority of her husband Wee see then that subiection is a necessary duty to be performed by wiues yea of whatsoeuer state or degree shee was before her marriage yet must she though a Queen c. but married to a meane subiect after her marriage acknowledge her selfe inferiour to him though for her Regiment and the like she may be his superiour Vse Is first to teach wiues that they be diligent to learn this duty for to attaine to the right knowledge and acknowledging of their husbands prerogatiues 2 To condemne ambitious and proud wiues that will forsooth be not onely equall but aboue their husbands whence arise so many contentions in families The second that is Wiuely respect consists in two things 1 Reuerence 2 Obedience Reuerence is either inward or outward Inward in the heart when the wife doth esteeme her husband in respect of his place worthy of honour which duty in the last verse of this 5. Chapter is called Feare Not slauish and seruile but ioyned with loue when she grieueth if he be displeased reioiceth if she can at any time giue him contentment The married wife careth how she may please her husbaâ—d 1 Cor. 7.34 It is such an esteeme as the Church carrieth of Christ who we see Cant. 5. how shee was grieued and could not be at rest when she had once lost him This is layd downe vnto vs by the example of Sarah For if wee compare 1 Pet. 3.6 with Gen. 18.12 wee shall finde that that which is set downe as her word was onely the thought of her heart Now this duty is another ground of the good performance of all other duties without this they will be but fained and hypocriticall for as the former duty serued to informe the iudgement in a right apprehension of that superiority God hath layd on husbands so this serues to rectifie the heart and affections that sincerely and vnfainedly they may honour and reuerence them The want of this feare and reuerence is the cause that we see many who of others are much regarded and honored for their good gifts which are more eminent openly knowne are yet for some hidden infirmities whereunto their wiues are most priuy very vilely and basely esteemed of them For redresse whereof wiues ought 1 More to regard that place wherein their husbands are set in which they doe sustaine the person of Christ then to looke vpon their persons to consider them as their husbands and not as men 2 To bee more carefull to looke vnto their better parts 3 To interprete all things in the better part to couer and hide their infirmities and to labour to amend them 4 To weigh their owne infirmities These considerations will root out that vile esteeme many beare towards their husbands and plant in ther hearts an honourable respect and reuerence of them Outward Reuerence consists in two things 1 A reuerent behauiour and carriage 2 In reuerent speech The reuerence is commended vnto wiues by the example of Rebecca
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
shew that he delights not in it 2 That he doe it not at such a time when either himselfe or his wife are stirred vp with passion and anger for then he is vnable to giue wife reproofe and shee vnfit to receiue it 3 In regard of her pâ—ace that hee doe honour her before the family reprouing her sâ—cretly But that rule of some that he should reprooue her for nothing whereof himselfe is guilty is scarce sound diuinity For 1 Dauid no doubt did well â—condemning that man in the parable of Nathan of the same crime whereof himselfe was guilty 2 Againe he that reprooueth another for the same fault shall if hee haue any grace pierce also his owne heart and so lâ—arne happily to amend himselfe Though heâ— ought to labour to be free of that fault which he râ—proueth in anoâ—her because it doth othâ—rwise greatly blunt the edge of his reproofeâ— and make them rebound backe againe and aâ—so it will prooue a strong witnâ—sse against him â—or his condemâ—ation Romanes 2. So much for his Speech Now for his carriage It must bee answerable to his speech but otherwise his tongue seemes to flatter 1 In his countenance for this bewraies the heart Gen. 4. and 31. viz. That it be composed to a kinde of pleasantnesse in the presence of his wife not austere and grane to shew his authority c. For this will discontent her and be a discouragement to her 2 In his gesture that it be not strange for more familiarity is to be shewed to the wife than to another prouoking her also to familiarity but this must not be done in publique but in priuate as Isaac sported with Rebecca 3 In Actions that they be not furious rigorous and tyrannous but such as sauor of loue and kindnesse both in absence sending tokens of loue and in presence by giuing of gifts as Elkanah did to Hannah 1 Sam. 1.4 And it is a good counsell That he giue it with his own hands auoyding all furious and reuengefull actions as the beating of his wife which dealing is altogether vnlawfull Which point because it is something doubted of wee will prooue the vnlawfulnesse of it by some reasons 1 Because throughout the whole Scripture it is not prescribed and commended by any one example or precept which argument because some may except against it as not concluding because it is negatiue may be strengthened by these two considerations 1 How carefull copious and plentifull the Scripture is in setting downe the duties of the husband and wife and yet this is passed by 2 That whereas the Scripture is exact in setting downe all the parties that are to be corrected there is no tittle of the correction of the wife by the husband 2 The small disparity that is between the husband and the wife doth not admit this for of all degrees of subiection this is the least and she hath a common equity in many things and is a gouernour of the family as well though not as much as he What then is this but to depriue her of her authority to make her like a child and a seruant and to cause her to be despised of his children and seruants 3 The neere coniunction that is bâ—tweene them forbids it they are one flesh as nigh as the body and the head Now what man that is his owne man will beate rent teare and deale cruelly with his owne flesh In Scripture indeed wee read of some that did so as the man possessed with a Legion of diuels Marke 5.5 and the superstitions Priests of Baal 1 King 18.28 and as the Papists doe now adaies And surely such as doe this are either egregiously seduced in iudgement if they doe it out of an opinion of the lawfulnesse of it or if they do it of fury and anger they haue a diuell within them Ob. But many and wise men too will let their owne flesh to be cut and lanced c. Answ True but yet you seldome see any man haue the heart to do it himselfe but puts it to the Physician and so no doubt if the wife be extremely desperate and that there is no liuing with her hee may vse the helpe of others namely of the Magistrates 2 We say that the comparison holds not in the end why it was made Obiect 2 Christ corrects his Church and therefore the husband may his wife Answ Christ is considered in a twofold relation 1 As it hath pleased him to vnite the Church vnto himselfe in marriage and so is hee said to dye for it to guide gouerne and protect it with other such attributes all which the Scripture giueth to Christ in this respect 2 As hee is a Supreme Lord Master Father and King ouer the Church hauing absolute rule and authority ouer vs and by vertue of this hee doth correct vs not as hee is a husband 4 The little profit and good that commeth by this sheweth the same Now by all lawfull correction commeth profit Hebr. 12.10 11. For what hope is there that any profit should redound vnto her seeing there is no ground to perswade her that this dealing is warrantable and iust that in this he hath not authority ouer her nor shee in subiection vnto him Obiect But this will make them dread and stand in awe of their husbands Answ But such slâ—uish and châ—ldish feares and dread of the wife to thâ— husband ought not to be her dread must be rather of the magistrates but such gentlenesse must be vsed that she may obey her husband in meeknesse for loue and conscience Yea if she strike him he must not strike her againe for then hee doth reuenge himselfe But if shee be so outragious hee must seeke helpe of the magistrate first vâ—ing all gentle and good meanes as restraint of liberty and the like and all long-suffering and patience before he make her a publike example So much of giuing no offence to her Now the 2 point is concerning the couering of such offences as she shall giue vnto him wherein his prudent carriage is knowne in a wise and prudent bearing with the infirmities of his wife This duty as it is imposed on all Gal. 6.2 so after a speciall manner doth it belong to the husband 1 Because he is more bound to beare with her infirmities than shee with his because hee is the stroâ—ger extraordinarily 1 Thes 5.14 2 Hee is more bound to beare with his wife than with any other because she is neerest vnto him The Apostle Peter vseth an argument to perswade husbaâ—ds to beare with thâ—ir wiues because they are the weaker vâ—ssels and yet coheires of the same grace 〈◊〉 how chary are we of those vessâ—ls which are 〈◊〉 yet brittle as Christal glassâ—s China cups c. But how are they to be boâ—ne withall Infirmâ—ties some are naturall imperfections And thâ—se are Inward as Dulnesse and Slowâ—esse of conceit Shortnesse of memory c. Outward Lamenâ—sse blindnâ—sse c These must not giue him any
glorious 〈…〉 wiâ—h Christ 1 Ioh. 3.1 2. 〈…〉 This then must vpâ—old vs against all the scoffes and reproaches of the world against our owne wants and infirmities that wee be not daunted by them for Christ suffereth vs to bee tryed by these 1 That wee may see our owne vnworthinesse 2 To make vs the more thankfull for the more vnworthy wee are of a thing the more thankfull we bee for it As Abigail was of Dauids offer 1 Sam. 25. and was Ester a poore captiue more thankful for her aduancement then Vashti which is reportâ—d to haue beene Cyrus daughter 2 This is a ground of great comfort vnto vs in that we arâ— ruled by so wise glorious and powerfull a gouernor who wil and can deliuer vs from all danger c. which thing wee must consider when we are assaulted by the tâ—mpâ—ation of the deuiâ—l and world For Christ hath a feeling of all our wrongs and iniuries euen as the head hath of all the hurts of the body and for this reason hee said vnto Saul Saul Saul why persecutest thou mee 3 This shewes that this vnion of Christ with vs is as neere as possible can be But of this more vers 30. 2 Doct. This further shewes the regiment of Christ ouer his Church of what it is That it is no Tyrannical but such as is for our good hee hauing alwaies a sence and fellow-feeling of our infirmities and wants The world hee ruleth as a Iudge with a scepter of iron Psal 2.9 110.1 c. But the Saints he gouerneth gently and mildely as a father not crushing them vnder his feete but exalting them Ioh. 14.3 3 Doct. Hence wee see from whence wee haue all graces namely from Christ as the body hath all sence and life and motion from the head For this cause is Christ not onely a liuing soule but a quickning spirit because he giueth life vnto vs 1 Cor. 15.45 Hence it is that he is called a Vine Ioh. 15.1 2. and that wee liue in him Gal. 2.20 This must make vs depend vpon Christ to haue recoâ—rsâ— vnto him for all good things Also this serues to strengthen our faith concerning our ful deliuerance not onely from temporall euill but from death and him that hath the powâ—r of it Heb. 2.14 For if the head be aboue water there is no feare of drowning and therefore if Christ our head be safe if he be risen deliuered from the power of dâ—ath we must be safe if we perish he must perish too bâ—cause of this vnion And this may make vs bold to triumph against all our enemies Further obserue who they bee that are vnited to Christ They are the Church viz. all the Elect of God who are called sanctified whether militant on earth or triumphant in heauen Wee may also comprehend among them those that are not yet borne if we respect that that shall bee but not properly Doct. The gifts of Gods Spirit are proper to the Elect being called and sanctified 1 Thes 1.3 4. 1 Pet. 1.4 The most precious promises are giuen to them Rom. 11 29. Which refutes the opinion of those that say that iustifying faith and some sauing may bee in the wicked and reprobate aswell as in the Elect and that there is no difference but in the continuance 2 It teacheth the more highly to prize the proper graces for those things that but a few haue are wont to bee much esteemed Yet other and they will make so great account of common gifts 3 This serues for triall to know whether wee bee in the Church or no and so whether Christ bee our head Doe wee feele in vs spirituall life and motion namely the graces of Gods Spirit dwelling in our hearts It is a signe wee are vnited to our head Christ but if we bee still dead in our sinnes dull in our vnderstanding c. wee may iustly feare that wee are not in Christ 2 If there be a mutation and change in our nature if our conuersation bee heauenly and wee partakers of the diuinâ— quality it is a token we are grafted into the true Oliue tree which as they report contrary to other stockes changeth 〈…〉 into it owne Doct. Out 〈…〉 no saluation Which is to be vnderstood of 〈…〉 Church that they who are not of the numbâ—r 〈…〉 who are vnited to Christ can looke for no saluation â—nd not of particular Churches as to say that because he is not of this or that congregation therefore hee cannot bee saued though in the meane while it be a dangerous thing to separate himselfe from a particular Church where he sees the plaine notâ—s of a true Church Here are discouered two errors 1 Of the Papists that exclude all from saluation that are not of the Romish Church 2 Of the Separatists that doe wilfully abstaine from all particular Churches Further this shewes that this title of Head is proper to Christ alone as 1 who hath it alotted to him of God Ephes 1.22 2 who is most eminent high and powerfull 3 who only hath receiued the spirit aboue measure Then it is a presumptuous dealing of the Papists who make the Pope to be the head of the Church Their distinction of Imperiall and ministeriall head is but new found for heretofore they vsed to say that Christ took Saint Peter into the fellowship of the indiuisible vnity so making them both one And as false it is as neuer hauing ground in the Scripture but is a mâ—ere inuention of their owne braines for they say Christ is the Imperiall head that is he quickens giues grace The Pope is the ministeriall that is he gouerns which is to separate those offices that are coÌ„ioined in Christ secondly how doth the Pope gouern is it by maintaining the peace of the Church c No but by making lawes binde to mens consciences and the like Sauiour of his body Consider heere 1 The kindâ— of the benefit 2 The pâ—rson that bestowes it 3 The obiect of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sauiour A word in Greeke which those that are Grecians say cannot bee fully expressed in Latin signifying as much as a most absolute deliuerer from all danger and all euill whatsoeuer Mat. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is hâ—e alone of and by himselfe Act. 4.11 a body all the Elect implying two conclusions 1 That all that are giuen to him of God are saued hee saues not a legge or an arme only but euery part of the body b 2 That none but those that are giuen to him are saued by him c Vse is 1 To amplify the benefit of the head-ship of Christ in whom we haue true rest and securâ—ty so that wee may trust perfectly to the grace that is brought vnto vs. 2 It is for our comfort ioy and to stir vs vp to praise God as the Virgin Mary and old Simeon did and for this cause the Angell said that it was gladsome tidings that a Sauiour was borne vnto the