second institution of the Passeouer when it was ordained to an anniuersary rite they are not repeated nor yet were performed by Christ when he did abrogate the same And this we may obserue that there may be rites in the first institution of ordinances which are not of perpetuall vse So in this Passeouer they were to keepe their houses and to sprinkle the blood onely at this time because at this time onely the destroyer was to passe by and likewise to eate it in such haste because now onely they were to bee gone out of Egypt on a sudden So in the Lords Supper Christ vsed vnleauened bread because at that time there was no leauened bread to be eaten also he celebrated it at euening because it was immediately to succeede the Passeouer which was eaten at Euen So hee sate at the Lords Supper hauing sate before after the fashion of the Countrey at the Passeouer A rule to know when such rites are occasionall as if they be not expressed in the words of the institution of the ordinances Seeing therefore the gesture of sitting is neither by the Euangelists nor Saint Paul repeating the institution expressely set downe wee are herein to submit our selues to the orders appointed by the Church Vers 14. And this day shall be vnto you for a memoriall and you shall keepe it a Feast to the Lord throughout your generations you shall keepe it a Feast by an ordinance for euer 14. Seuen dayes shall yee eate vnleauened bread euâ—n the first day yee shall put leauen out of your houses for whosoeuer eateth leauened bread from the first day to the seuenth day that soule shall be cut off from Israel 16. And in the first day there shall be an holy Conuocation and in the seuenth day there shall be an holy Conuocation to you no manner of worke shall be done in them saue that which euery man must eate that onely may be done of you COncerning the time of the celebration of the Passeouer we are to note first the beginning secondly the continuance 1. In the beginning obserue first vpon what occasion it was ordained secondly on what time of the yeere celebrated First the occasion was that great deliuerance from Pharaoh and that bondage wherein the Egyptians held them the same night that this deliuerance was to bee sent this Passeouer was instituted God so disposing of it first in regard of himselfe to shew that this deliuerance came from him in that euery thing came to passe according as he had before signified Secondly in regard of the people to strengthen their faith and hope that seeing all things accomplished according to this signe they might beleeue in God and haue their hearts enlarged to praise and trust in him Secondly the time of the yeere on which it was celebrated is set downe vers 18. In the first moneth that is in the Spring time answering in part to our March The fourteenth day of the moneth at the full of the Moone after the Spring Equinoctiall God making choice of this time that euen the time might stirre vp their hearts and encourage them to hope for a deliuerance Also it was a type of Christ whose comming brought with it the Spring of grace of knowledge and illumination c. Quest Here a question may be moued whether they were strictly bound to obserue alwaies this time and no other Answ To this we answer in generall that they were not so strictly tied vnto this time as that vpon no occasion it might be altered This appeares by that story which is recorded Numb 9. vers 6. to 14. Out of which we may note these points First that God requires not impossibilities of his children but doth dispense euen with his owne ordinances in case of necessity as here in case of legall vncleanenesse by burying a dead man God gaue them liberty to alter the time vnto another moneth So in the wildernesse was Circumcision because of the vncertainty of their iourneyes and so there may be many necessary occasions to hinder a man from the Sacrament and so I doubt not but if a man that hath long lyen bedâ—ed should haue a feruent desire to receiue the Communion the place might be altered and it might be celebrated in a priuate house there being company sufficient to make a Congregation the like may be said of Baptisme Secondly that it is better to forbeare for a time then being vnprepared to come to the Sacrament Against this may bee obiected the example of those that came vnpared to the Passeouer 2. Chron. 30.17 18. But wee answer that God shewed his displeasure at this in that he plagued them ver 20. although at the prayer of Hezekiah and their own repentance no doubt he healed them Also they had honest hearts and did this in ignorance wherefore hee passed by their infirmity Now if there might bee Legall vncleannesse without sinne and yet those that were thus vncleane might not come to the Passeouer much more ought wee that are indeed defiled with sinne abstaine for a time lest being vnprepard we make the Sacrament vnfruitfull vnto vs and an occasion of bringing iudgement vpon vs 1. Cor. 11.28 Thirdly that we doe not wittingly and willingly hinder our selues from the Table of the Lord. For these men were grieued that they could not come as appeares by their complaint to Moses which shewes they were necessarily hindred And vers 13. wee see a great iudgement threatned against such as might come and did neglect it Wherefore it must be a matter of necessity that hinders vs and not euery pretext that wee make vnto our selues So likewise many will make themselues vnfit by continuing in malice and anger against others by which meanes they continue still in impenitency and also shew their light esteeme of Gods ordinance Fourthly that if we be necessarily hindred at one time wee labour to make it vp at another hereby shewing our true desire and religious care 2. Concerning the continuance of the Passeouer we are to note first how long it lasted at once for the celebration of it Secondly how long it lasted in the continuall succession of it from yeere to yeere Concerning the former it was celebrated seuen whole daies vers 15. to the end that it being a great ordinance a memoriall of a great benefit and a type of a greater it might haue a solemne celebration Now it was kept seuen dayes because it was iust seuen dayes before their full deliuerance accomplished for the first day they came out of Egypt and the seuenth they passed ouer the Red Sea Here two questions may be asked First whether they might increase or diminish the number of these dayes Answ No they might not alter the dayes to the end that the mystery might be alwayes had in remembrance and be an occasion to declare vnto their children when they should aske them the reason of them all the circumstances of that deliuerance But in the 2. Chron. 30.23 we reade
other misorders is sinne Secondly that the seeming good things that come to the wicked are indeed euill things and turne to their destruction And those euill things that come to the godly are indeed good to them and turne to their benefit Thirdly Many things in this world seeme to fall out crosly to the end that we might looke for that general iudgement when euerie thing shall bee ordered according to iustice and right 2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things I answer The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them The vse in briefe is First To refute all Atheists and Epicures Secondly to teach vs to looke vp vnto him to depend vpon him to cast our selues on him to look for a blessing from him whatsoeuer the meanes be that we vse c. The Second point is the likenes Idenity or Samenes of the Sonne with the father Christ here proues that his power and authority is one and the same with the fathers because the effects of both are one and the same The Doctrine in generall is That Christ is equall with the Father This himselfe plainely expresseth vers 19. and it is manifest in regard of the effects which are attributed to both ioyntly as Heb. 1.2 touching the creation and to either of them as the creation of the world to the sonne Ioh. 1.3 and redemption to the father So the sending of the holy Ghost to the Father Ioh. 14.26 and to the Sonne Ioh. 15.26 and 16.7 this equality is plainely expressed Ioh. 1.1 and Philip. 2.6 Vse 1. To refute all heretickes denying him to be God 2. It confirmes the former vses drawen from the title Father and it shewes that he is to be worshipped as God the Father Heb. 1.6 3. To strengthen our faith in the maine point of religion viz. redemption by Christ that we may be fully perswaded of the infinity and all-sufficiency of his merites Consider now the maine End and Scope for which Christ alleadgeth this he doth it as we heard to defend himselfe against the Pharisees who excepted against that worke which he had done on the Sabbath His defence is grounded First on his owne authority Secondly on the goodnesse of the work God worketh saith he euery day on the Sabbath also and is blamelesse But I haue the same authority that God hath therefore I am not to be blamed Hence this Doctrine ariseth First from the proposition that God cannot breake his Law The Sabboth was not here violated because in this act God did worke with Christ The grounds of it are 1. God is Lord of his Law and not tied vnto it for he gaue it vnto his creatures not to himselfe 2. Gods will is the rule of goodnesse of lawfull and vnlawfull 3. The absolute perfection and goodnesse of God that hee cannot goe against it denying or thwarting himselfe Some obiections are made against this as Gen. 22. Where God commands Abraham to kill his sonne and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels c. To these I answer First That these are not against the law for the former example there was no fact done nor any intent and purpose of a fact to be done but was only a triall In the latter the word which wee reade borrowed signifieth also to aske or require So that they asked of the Egyptians these and these things and the Aegyptians gaue them vnto the Israelites freely and God did so extraordinarily worke vpon the hearts of the Aegyptians that they gaue them their chiefe thinges 2. I answer That God is Lord of life and death to take life from man when he will And as he hath power so also he hath right to doe it Now God forbids the taking away of life when we haue right so to doe God therefore may command any one to be the instrument of doing this Secondly So also had God an absolute power ouer the goods of the Aegyptians to to dispose of them as he pleased Besides consider the equity of this fact First equity did require in regard of that sore bondage wherein they held them that they should make them some recompence Secondly the Aegyptians enioyed their labour and this deserued wages Thirdly They reaped much good by the Israelites who builded them cities c. And therefore it was iust and equall that they should be rewarded Another Obiect is out of Hosea 1.2 but to this I Answer that it was but a vision and no fact and the Prophet only declareth vnto the people that thus and thus was done in a vision to set forth vnto them their estate what they were like vnto 2. From the Inference or conclusion ariseth this Doctrine That neither Christ can breake the Law of God and that vpon the same grounds as the former so hee is said to bee the Lord of the Sabbath Vse 1 To shew vnto vs that whatsoeuer Christ did in subiecting of himselfe to the Law it was for our sakes So Gal. 1.14 which is spoken in regard of a voluntary submission as a pledge and suretie for vs. Obiect But what if hee had broken the Law had hee not been subiect to punishment as other men Answ This is a supposition of an absolute impossibility and therefore not to be made 2. To teach vs that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe in being pliable to his law and subiecting our selues to it because it is agreeable to his will Lastly from the goodnes of the worke that it was a Diuine worke and so Lawfull This Doctrine doth arise Workes tending to the honour of God are proper to the Sabbath Verse 18. Therefore the Iewes sought the more to kill him not only because he had broken the Sabbath but sayd also that God was his Father making himselfe equall with God IN this verse is layd downe a violent opposition against the former Apolagies The branches of it are two First The manner of the opposition Secondly The Causes In the manner note First The Kinde of this Oposition they sought to Kill him Secondly the Extent the more In the Kind note this Doctrine arising from it that the aduersaries of the truth labour to suppresse the truth not by force of argument but by persecution Thus did the old Iewes with the Prophets casting them into Prison and killing them but yet not discouering any error in their Preachings as 2. Chron. 24.21 So dealt Herod with Iohn Baptist and the Iewes with the Apostle Act. 4.16 So haue Heathen men and Heretikes alwaies done towards godly Martyrs and so doe Papists where they get the vpper hand Reason hereof is First The euidence of truth which is such that it cannot by soundnesse of argument bee
they will not be their husbands seruants and why should they send for them say they c 3 That whatâ—oeuâ—r charge the husband layeth vpon them they ought to pâ—rforme it So did Ieroâ—oams wife though a Queene 1 Kings 14 2. and Sarah Gen. 18.6 Now as if â—hey were to be drudges and seruants to doe euery thing themselues but to set to their owne hands in any case of â—eed and necessity which condemnes thoâ—e that repine and grudge against their husbaâ—ds commands c. For Reproofe two things are to be obserued in it 1 That shâ— meâ—kely and genâ—ly take reproofe 2 That she readiâ—y redrâ—sse the things reproued The patient bearing of reproofe is a speciall branch of a quiet and meeke spirit 1 Pet. 3.4 For as we say the diuell is good when hee is pleased and peruerse natures will yeeld when they haue all things at their owne will and desire but if whâ—n they are crossed and checked they then take it patiently and submit themselues this indeed is praise-worthy And by this 1 They much manifest the reuerence which they beare vnto their husbands 2 They shall learne much wisedome by the milde and patient hearing of reproofe as Mary did Iohn 2.4 5. Sâ—ee replyed not againe roughly but learned wisedome her selfe and thereupon instructed the seruants what they should doe This benefit they lose by passion anger and impatiency Yea but what if the husband be eager and bitter in his reproofe Answ Shee must not raile againe giuing word for word c. Iacobs reproofe of Rahel Gen. 30.2 was sharp and bitter yet wee read not but shee tooke it meekely without railing againe Obiect What if it be vniust Answ 1 She must by any meanes endeauor to make him see his own error 2 If he will not heare her but be furious and obstinate shee must beare it patiently and meekly euen as seruants in the like case must doe 1 Pet. 2.19 which condemnes those wiues that are vnpatient of reproofe c. The redressing of a fault must be onely when she is iustly reproued for otherwise where no fault is there needs no amendment Now shee may bee reprooued either for neglect of some duty or committing some fault for the former her duty is to perfoâ—me it more carefully afterwards The latter namely committing of a fault is either when it cannot be vndone or remedied being once done then is required her repentance and sorrow for it with promise purpose and endeauour neuer to doe it againe 2 If it may be redressed that shee doe it speedily as all Christians ought to doe and specially wiues So Rahel did by her Idoles Compare Gen. 31.19 with Gen. 35.2 3 4. So much for the kindes of obedience Now come we to the generall point viz. The Manner how this obedience must be performed where two things are propounded to the wiues consideration 1 The place of her husband who is to her in Christs roome and stead and therefore shee must obey her husband as if Christ were before her 2 Her owne place shee is to her husband as the Church is to Christ and therefore as the Church obeyeth Christ so must shee her husband As vnto the Lord ver 22. The wife must so subiect her selfe vnto her husband as shee would vnto the Lord Iesus Heereof there are 2 maine branches 1 Negatiue No other obedience is be performed to the husband but such as may stand with the obedience due to Christ 2 Affirmatiue such obedience as shee should performe to Christ such must shee performe to her husband The former hath beene handled verse 21. â—nd it is a necessary duty râ—quired in all obedience so â—specially in this beâ—ause it is the least of all other that noâ—hiâ—â— be done contrary to it Reasons are first because 〈◊〉 husband is in Christs roome and he indeed is the proper husband and therefore his will must not be thwarted and crossed 2 Seeing many good wiues are worst vsed of their husbands of whom shal they receiue their reward of their obedience but of Christ Hence arise two further considerations 1 That if God and Christ Iesus doe command a duty and the husband will not assent that shee should performe it shee must doe it without and against his consent Prouided 1 That shee be fully assured that it is Gods Commandement and that obedience to her husband in this case is contrary to it 2 That she be not rash and hasty to say God commands it therefore I will doe it but that first shee vse all gentle meanes possibly shee can to winne her husbands consent 2 That if the Lord forbids any thing which her husband commands shee must not doe it Onely take two caueats 1 That she be sure God commands the contrary 2 That shee first perswade him gently and meekely to forbeare and not to vrge and presse it vpon her being contrary to a higher commandement but if all this serue not she must obey Christ rather then him Examples of wiues resisting their husbands are very sparingly set downe in Scripture We read of Rebecca Gen. 27. and of Abigail 1 Sam. 25. But these were extraordinary and serue onely in the like case Yet we may giue some examples as if the husband forbid the wife to keepe holy the Sabbath day if hee command her to weare garnished apparell paint her face to run to Stage-playes c. shee must not obey because God commands the contrary Therefore as the Church is in subiection to Christ euen so c. The affirmatiue part is that such obedience as the Church performeth to Christ the same must the wife vnto her husband The manner of obedience of the Church to Christ is manifested in fiue poynts 1 Reuerence 2 Sincerity 3 Cheerefulnesse 4 A good conscience 5 Constancy and perseuerance Reuerence Obserue but the book of Canticles and we shall see how reuerently the Church carrieth her selfe to Christ so must wiues to their husbands and though this as is said before be a particular duty yet in some sort it is also a generall grace to be exercised in the performance of euery duty Sincerity Saints will pretend no more in their outward actions but what they intend in their hearts the like is to be performed by wiues 1 Because they haue to deale not onely with their husbands who are men and can looke but vpon the outward work but also with Christ who beholdeth the heart affection 2 When their obedience commeth from the heart it is both acceptable to Christ pleasing to their husbands Willingnesse as the Church doth readily and cheerfully obey Christ Psalm 110.3 so must wiues obey their husbands as Sarah did Gen. 18.6 whose willingnesse was apparant by her readinesse to doe that which Abraham did bid her otherwise her obedience is neither acceptable to Christ nor pleasing to her husband nor profitable to her selfe This cheerefulnes as it is planted in the hâ—art so it must be shewed in the countenance by her speech and actions A
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
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