For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and
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
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
of a wiues separation for her disease Leu. 15. 19. c. For what can be expected â—m such polluted copulation but a leprous and loathsome generation This kinde of intemperancie is expresly forbidden Leuit. 18. 19. and a capitall punishment inflicted on such as offended therein Leuit. 20. 18. Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous Eccles 20. 7. and the contrary intemperancy is put in the roll of such abominations as prouoked God to spue out the Canaanits Leuit. 18. 28. and to forsake his owne inheritance Ezek. 22. 10. To this kinde of intemperancie some referre a mans knowing of his wife after she hath conceiued with childe But I finde no such matter condemned in Gods word neither dare I make that a sinne which is not there condemned Certaine Sectaries among the Iewes are branded for this error 1. Obiect No other creature will so doe so as it may seeme to be against nature Answ 1. I denie the argument though some forbeare yet all doe not 2. I denie the consequence for other creatures are not so tied one male to one female as an husband to his owne wife Besides that which beasts by nature are tied vnto must be left to mans discretion 2. Obiect After a woman hath once conceiued no more conceptions can be expected till she be deliuered Answ Conception is not the only end of this dutie for it is to be rendred to such as are barren Quest What if the wife giue sucke to her childe ought not her husband then to forbeare Answ Because giuing sucke is a mother dutie man ought to doe what he can to containe §. 10. Of mutuall loue betwixt man and wife Hitherto of those common mutuall duties which tend to the preseruation of the very being of mariage and are in that respect absolutely necessarie The other common mutuall duties though they be not of so absolute necessitie as the former are in their kinde necessary for the good estate of mariage and for the better preseruing of that knot so as if they be not performed the end and right vse of mariage will be peruerted that estate made vncomfortable very burdensome The first of these is Loue. A louing mutuall affection must passe betwixt husband and wife or else no dutie will be well performed this is the ground of all the rest In some respects Loue is proper and peculiar to an husband as I purpose to shew when I come to speake of an husbands particular duties But Loue is also required of wiues and they are commanded to be louers of their husbands as well as husbands to loue their wiues so as it is a common mutuall dutie belonging to husband and wife too and that is true wedlocke when man and wife are linked together by the bond of loue Vnder loue all other duties are comprised for without it no dutie can be well performed Loue is the fulfilling of the Law that is the very life of all those duties which the law requireth It is the bond of perfection which bindeth together all those duties that passe betwixt partie and partie Where loue aboundeth there all duties will readily and cheerefully be performed Where loue is wanting there euery duty will either be altogether neglected or so carelesly performed that as good not be performed at all in which respect the Apostle willeth that all things be done in loue Loue as it prouoketh the partie in whom it ruleth to doe all the good it can so it stirreth vp the partie loued to repay good for good It is like fire which is not only hot in it selfe but also conueigheth heat into that which is neere it whence ariseth a reflection of heat from one to another Note how admirably this is set forth betwixt Christ and his Spouse in the Song of Salomon and it is further manifested in the examples of all good husbands and wiues noted in the Scripture they did mutually beare a very louing affection one to another Though loue be a general duty which euery one oweth to another euen to his enemie yet the neerer that God hath linked any together the more are they bound to this dutie and the more must they abound therein But of all others are man and wife most neerely and firmly linked together Of all others therefore are they most bound hereunto that in the highest degree that may be euen like to Ionathans loue who loued Dauid as his owne soule Salomon saith He that findeth a wife findeth a good thing and obtaineth fauour of the Lord which by the rule of relation is also true of an husband Shee that findeth an husband findeth a good thing and obtaineth fauour of the Lord. Man and wife therefore are each to other an especiall pledge of Gods fauour and in this respect aboue all others vnder God to be loued If this be the ground as it ought to be of their mutuall loue their loue will be feruent and constant Neither will the want or withering of any outward allurements as beautie personage parentage friends riches honours or the like with-hold or with-draw extinguish or extenuate their loue neither will any excellencies of nature or grace in other husbands and wiues draw their hearts from their owne to those other nor yet will the loue of a former yoake-fellow dead and gone any whit lessen the loue of the liuing mate This instance I haue the rather mentioned because in many who are farre from setting their affection on strange flesh their loue of a former husband or wife departed is so fast fixed in their heart as they can neuer againe so intirely loue any other They who are so minded are not fit to be ioined with another yoke-fellow after they are loosed from one If they mary againe and manifest such a minde they plainly shew that they respect this or that person more then Gods ordinance By Gods ordinance man and wife are no longer bound one to another then they liue together Death is an absolute diremption and maketh an vtter dissolution of the mariage bond If the man be dead the wife is deliuered from the law of the man so as shee may take another man Which liberty is also giuen to the man Being now free if they mary another that other being now a true husband or wife their loue must be as intire to that other as it was to the former yea and more intire if there were any defect in the former For as children maried out of their parents house must not retaine such a loue of their parents as shall swallow vp their loue of the partie to whom they are maried but must according to the law leaue father and mother and cleaue to their yoke-fellow so neither must the loue of a former husband or wife be predominant when they are maried to another This other must be as close cleaued
actually crowned before he himselfe gaue vp the Ghost which he did as for other weighty reasons so in particular for his wiues good as may be gathered from that reason she alleaged to the King in these words Else when my Lord the King shall sleepe-with his fathers I shall be reputed vile 2. That he request some faithfull friend in his steed to be an helper vnto her as Christ commended his mother vnto his disciple Iohn which will be needfull in regard of her weaknesse by reason of her sex and want of experience to manage such affaires especially as are out of the house At the time of a mans departure out of this world from his wife will the truest triall of his affection to his wife be giuen for many that beare their wiues faire in hand while they liue with them at their death shew that there was no soundnesse of affection in their heart towards them all was but a meere shew for some by-respects §. 58. Of husbands neglect of their wiues future estate Contrary are diuers practises of vnkinde husbands For 1. Some through improuidence vnthriftinesse and prodigality disable themselues from doing good to their wiues after their death and so leaue their wiues nothing or that which is worse then nothing in debt and with a great charge of children That care which husbands ought to haue of their wiues should make them thinke before hand of the time to come and euen for their wiues sake be some-what the more diligent thrifty and prouident and cut off many vnnecessary expences else their sinne is doubled 1. By a needlesse wasting their estate 2. By neglecting their wiues 2. Others by fawning or forcing meanes draw their wiues to yeeld vp that interest they haue in money goods house or land by ioynter inheritance or any other way and yet make them no sufficient recompence in another kinde but at their death leaue their wiues in a farre worse estate then they were in before mariage beside a greater charge then they had before As this is a great part of vnkindnesse so also a maine point of iniustice 3. Others grudging against the lawes vnder which they â—iue for prouiding for a wife by thirds or otherwise vse all the â—raudulent meanes they can to depriue her of that which otherwise the law would lay vpon her The ciuill politique awes of the place where we liue ought to be the rule of our ciuill actions so farre as they are not repugnant to Gods word and we ought for conscience sake to be subiect vnto them Besides an husband ought though the law forced him â—ot to leaue at least the thirds to his wife as a testimony of his loue to her and care for her so as this also is a douâ—le fault 1. A transgression of the law 2. A note of vnâ—indnesse 4. Orthers hauing aged and sickly wiues or otherwise â—hinking that their wiues may or rather hoping that their â—iues will die before themselues put off the making of their wills of purpose that they might not put in their wiues thirds but dispose them some other way Besides that these husbands shew no good affection towards their wiues they prouoke God to disappoint them of their hopes and so he doth often-times for he taketh them away before their wiues and so taketh them away as hauing no time to make their will not only their wiues enioy their thirds which they so much desired to auoid but also some other whom of all in their life time they misliked seaze vpon the other two parts §. 58. Of an husbands protecting his wife from danger Hauing shewed how an husband is to prouide things needfull for his wife It remaineth to shew how he is to protect her from things hurtfull In regard of that protection which an husband oweth his wife he is called the veile of her eies which phrase as it implieth Subiection on the wiues part so also Protection on the husbands to protect one is as it were to couer them namely from danger to be negligent and carelesse of them is as it were to lay them open to danger The same duty is implied vnder another like phrase of spreading his wing ouer his wife The metaphor is taken from winged fowles which to keepe their young ones from hurt vse to spread their wings ouer them this phrase and metaphor is also attributed to God to set forth his protection But most pertinent to this purpose is the title Saniour giuen to an husband in relation to his wife For this end the Lord who subiected a woman vnto her husband gaue to his sexe greater strength courage and boldnesse then to hers that he might protect her which is the weaker vessell In this duty of protection Christ sheweth himselfe an excellent patterne and president vnto husbands The better to performe this dutie an husband must bee carefull 1. To preuent as much as he may such dangers as his wise is like to fall into 2. To recouer her out of such as she is fallen into For this purpose did Dauid carry his wiues into Gath lest if they were left in Israel Saul should worke them some mischiefe and againe when they were taken by the Amalakites he recouered them According to that danger whereunto wiues are subiect must an husbands care of protecting his wife be manifested 1. If she be in danger to be seduced and inticed as Euah was by any euill instruments of the deuill as Iesuits Priests Friers profane blasphemous lasciuious or riotous persons his care must be either to keepe them away that they come not at her or to put them away from her so soone as he can he may not suffer them to harbour in his house 2. If by any sleight she be drawne from his house he must seeke her and fetch her againe as the Leuite did his wife or cause her if he can to be brought home againe as Dauid caused Michal to be brought especially if they be taken away by force as Ahinoam and Abigail Dauids wiues were 3. If she be vniustly slandered he is to maintaine her credit and reputation as much as his owne as Christ accounteth himselfe despised when his Church is so must he This care must he haue of his wiues credit euen after her death as well as while she liueth 4. What other mischiefe so euer is intended or practised against her he must be a tower of defence to protect her as Ahoshuerosh was to Ester against Haman and that not only against strangers without the house but also against children and seruants in the house Children growne to yeeres that are stout and stubborne will be ready to rise vp against their mother especially if she be a mother in law because she is the weaker sex the countenance of a father for the most part keepeth most in awe Wherefore the husband must be an helpe to his wife and maintaine her
passing by them as we speake and taking no notice of them and also by concealing them from others as much as they can The Scripture noteth it to be a property of loue to couer a multitude of sinnes now in whom should loue abound if not in children And who should more manifest this property of loue then children Of passing by and concealing from others a parents infirmity we haue a worthy patterne in Shem and Iaphet when Noah their father being drunken lay vncouered in the midst of his tent they went backward that they might not themselues see their fathers infirmity and couered his nakednesse that others might not see it The blessing which vpon this occasion was then promised to them and their posterity sheweth how acceptable this dutie was to God Contrary was Chams practise who discouered and made knowne his fathers nakednesse The curse thereupon denounced against him sheweth how odious that sinne was vnto God Too many there be of Chams cursed brood who blaze abroad their parents infirmities and make such things knowne of them as otherwise would not be knowne whereby they bring much dishonour and shame vpon their parents which can be no honour to the children and withall a curse from their parents on themselues which the heathen accounted very dreadfull More contrary was Absoloms practise who raised a most malicious slander of his father and thereby alienated his subiects hearts from him Too many Absolom-like seeke to raise a supposed reputation and honour to themselues by vilifying and disgracing their parents but let them note Absoloms end Assuredly if they hold on in that course the like or a worse shall be their end §. 43. Of childrens bearing with their parents casuall necessities Casuall extremities are all manner of crosses which by the prouidence of God are laid vpon a man whether vpon his bodie as blindnesse lamenesse sicknesse c. or on his person as captiuitie banishment imprisonment c. or on his estate as pouerrie penurie c. In all these children must beare with their parents as in the forenamed infirmities neither lesse reuerendly esteeme of them nor performe the lesse dutie because of them These are such necessities as are not sinfull in themselues and therefore in regard of these parents are much more to be borne withall Though Isaak were blinde yet did not Iaakob a whit the lesse respect him Though Naomi were poore yet Ruth her daughter in law continued to doe a childs dutie and seruice vnto her Contrary is the vnnaturall disposition of such children as take occasion from these casuall necessities of their parents to despise them God hath made an expresse law against despising those who are by any outward defects impotent as deafe blinde c. If no person may despise another for these much lesse children their parents They are worse then Cham that doe so and may looke for an heauier curse §. 44. Of childrens releeuing their parents according to their neede Besides bearing with parents necessities in such cases as parents stand in need of their childrens releefe and succour they must afford it them In sicknesse they must visit them as Ioseph visited his father In time of mourning they must comfort them as the children of Iaakob In want they must prouide things needfull for them as the sonnes of Iaakob who went vp to buy food for their father and as Ioseph who sent for Iaakob into Egypt and there nourished him It is noted of Ruth that shee did not only gleane for her mother a poore woman but also reserued some of that food which was giuen to her selfe to eat for her In time of danger they must doe what they can for their protection and preseruation as Dauid had in this respect an especiall care of his father and mother Yea if God be pleased to take children out of this world before their parents and their parents be succourlesse they must take what order they can for the well-being of their parents after their owne departure as Christ who commended his mother to his disciple Iohn a little before his death These and such like duties are particular branches of recompence and are all comprised vnder that requitall which the Apostle requireth of children And they are but a small part of requitall of all the paines care and charges that parents haue been at with their children Yea this only thing that parents haue brought forth children into the world can children neuer sufficiently requite Nature hath taught thus much not only vnto heathen men but also vnto the vnreasonable creatures Among other vnreasonable creatures the example of the Storke is worthy to be noted for it is recorded of that kinde that when the dammes are old the young ones feed them and when through age they are ready to faint in their flying the young ones will helpe and when they are past flying the young ones carrie them on their backs The Greeke name of a Storke is taken from that word which signifieth to requite a parents kindnesse or else this word is taken from that name they are both of the same notation Contrary is the opinion of Pharisies who thought that children by consecrating their substance to the Temple might be freed from this dutie of recompence to parents which is the mysterie of that Hebrew word Corban They made a meere pretext of piety to God a cause of manifest impietie against parents Christ giueth this verdict of them that they make the word of God of none effect Papists are of the same opinion and so vnder the same censure Contrary also is their practise who hauing the goods of this world suffer their parents to want S. Iohn saith that the loue of God dwelleth not in him who shutteth vp his compassion from his brother in that case how then can it dwell in such a childe Not they only who suffer their parents to starue offend in this extreme but they also who suffer them to liue poorely and basely when themselues Diues-like fare delicately and goe gorgeously attired euery day In an higher degree doe they offend who bring their parents to such extremities as to pouertie by their lauish spending to prison by importuning them to be their sureties to excessiue griefe by their mischieuous practises as the sonnes of Iaakob But what shall we say of such gracelesse children as dare strike their parents Gods law accounteth such a childe vnworthy of life and adiudgeth him to death Nay what may be said of father-quellers and mother-quellers There was of old no particular law made against them because it is supposed that no childe can be so vnnaturall and inhumane In imitation whereof Solon that wise law-maker among the heathen made no law against them and his reason being asked he answered that he thought no childe would commit such a fact When afterwards such
It is noted of Cain that being very wrath his countenance fell downe Gen. 4. 5. Now the manifestation of a masters wrath against his seruant is a correction But words whether of rebuke or threatning doe much more declare the same This phrase which Solomon vseth Pro. 29. 19. a seruant will not be corrected with words sheweth that there is a correction by words and though it be negatiuely propounded yet doth it not imply that correction by words is not to be vsed to a seruant but rather if thereby he be not moued that blowes must be added thereto which is a correction by deeds whereof Christ maketh mention in the parable of those seruants that according to the greatnesse of their fault are to be beaten with many stripes It is therefore in a masters power to correct his seruant with stripes or blowes Which being so I will shew 1. How farre his power herein extendeth 2. How it is to be ordered §. 14. Of the restraint of masters power that it reacheth not to their seruants life Concerning the extent of a masters power in correcting his seruant this question is to be resolued Whether a master haue power for any fault to take away his seruants life Answ His power reacheth not so farre as is euident by these reasons 1. There is no precept nor approued example nor any other warrant out of Gods word for it The Iewes had great power ouer such seruants as were strangers Of them they might buy bond-men and bond-maids they might haue them for a possession and take them for an inheritance for their children after them to be bond-men for euer they might be put to the most toyling droyling base and abiect workes that they had as drawing water hewing wood and the like but yet their masters had not power ouer their liues 2. A master might not dismember his seruant if vnawares he did smite out an eie or tooth of his seruant he must make a recompence which was to let him goe free Much lesse therefore might he take away his seruants life 3. If a seruant died vnder his masters hand when he corrected him though he intended not wilfully to murder him that master was to be punished It was not therfore lawfull for a master wittingly to kill a seruant 4. The power of life is proper to the publike magistrate who doth all things in open publike places that so there may be many witnesses of his iust proceeding If masters had this power many might priuily be put to death and no man know for what cause as it is in popish inquisitions 5. The approued lawes of men make it wilfull murder for a master to slay his seruant wittingly though the seruants fault be neuer so hainous Neither the authority of the master nor desert of the seruant shall exempt the master that slayeth his seruant from the guilt and punishment of felony Obiect In ancient times masters had this power Answ They neuer of right had it though some might exercise it Among Gods people it was neuer exercised in any age of the world That liberty which was taken was among the heathen and yet among them as polities came to be more and more ciuilly gouerned that vsurped liberty by the lawes of Magistrates was much restrained and when Emperors and Kings became Christians it was vtterly taken away Obiect If a man take an enemie by warre he hath power to kill him Answ If in the time of the warre he slay him not but then spare him and take him as a captiue and make him his seruant though but a bondslaue he hath not power of his life §. 15. Of masters excesse in correcting seruants Contrary to their iust and due power doe they who in their rage stab their seruants or otherwise make them away yea they also who so vnmercifully and vnmeasurably beat them with rod cudgell or any other thing as death follow thereupon for many there be who hauing once begunne to strike know not when to cease but lay on as if they were striking stocks and blocks and not their owne flesh God foresaw that masters were prone to such cruelty and therefore set a stint number of stripes which none that beat another might exceed Among these may be reckoned such desperate masters as in their moode will strike their seruant with any thing that commeth next to hand be it heauy cragged hard or sharpe they care not As a mad man who casteth fire-brands arrowes and death These things may endanger a seruants life if not they may breake his head or otherwise wound bruise and lame him It is beyond a masters power by any correction to impaire life health or strength of his seruant or any way in his body to disable him from doing that which otherwise he might haue beene able to doe If masters no not for punishment of any sinne may not take away or endanger the life of his seruant what may we thinke of such masters as without any fault of their seruants cause them to be made away by putting them vpon some desperate attempt either to maintaine their owne quarrell or for some other vniust end Dauid dealt thus with Uriah but afterwards he sorely repented this part of iniustice At another time when three of his seruants had fetched him water which he longed for with ieopardy of their liues though in safety they returned yet his heart smote him for his longing and he would not drinke of that water because they had ventured their liues to fetch it But what may we say of such masters as cause their seruants for their sakes to commit felony murther treason rebellion and such other things as cause the publike magistrate to vnsheath his sword against them cut them off We noted this before to be a grienous fault in regard of the vnlawfulnesse of the thing here further we may note it to be much more hainous in regard of the mischiefe that followeth thereupon which is the losse of their seruants life so as thus they make themselues accessary to a detestable sinne and guilty of the bloud of their seruant §. 16. Of masters ordering that correction they giue to their seruants 2. That masters may well order that correction which they giue to their seruants difference must be put betwixt the age sex disposition and faults of those whom they correct 1. Masters ought not to be so forward to strike such as are growne in yeares as the younger sort Yeares bring vnderstanding and a rebuke will make one of vnderstanding more sory for a fault and more carefull to amend it The direction prescribed to parents Treat 6. § 47. for well ordering that correction which they giue to their children may in many points be here fitly applied Read it then blowes smart more workes vpon the younger sort But if notwithstanding their yeares they be stout and will not regard words their stoutnesse must be