very substance of the Saints their flesh and bones taken out of Christ as the substance of Eue was taken out of Adam Answ Not so if the words be literally taken For so may Christ rather be said to be of our flesh and of our bones because he tooke our nature and that from a daughter of Adam in which respect he is said to be of the seed of Dauid and of the Iewes as concerning the flesh Besides the Apostle expresly saith vers 32. that This is a great mysterie The mysterie therefore must be searched out For this end Christ must be considered as another Adam and so the holy Ghost stileth him The last Adam The second man that is a stocke a root that giueth a being to branches sprouting out of him 2. Quest What being is that which we receiue from Christ Answ Not our naturall being that we haue of the parents of our flesh but a supernaturall and spirituall being which the Scripture termeth a new birth a new man a new creature This spirituall being is not in regard of the substance of our soule or bodie or of any of the powers or parts faculties or members of them for all these we haue by lineall descent from Adam and all these haue all sorts of men as well they who are not of the Church as they who are of it but in regard of the integritie goodnesse and diuine qualities which are in them euen that holinesse and righteousnesse wherewith the Church is endued and adorned As we are naturall men we are of Adam as we are spirituall men we are of Christ 3. Quest Why is mention made of flesh and bones in this spirituall being Answ 1. In allusion to the creation of Eue that by comparing this with that this might be the better conceiued 2. In regard of the Lords Supper where the flesh of Christ is mystically set before vs to be spirituall food vnto vs. That as before vers 26. he shewed the mysterie of one Sacrament Baptisme here he might shew the mysterie of the other Sacrament The Lords Supper 3. In relation to Christs humane nature by vertue whereof we come to be vnited vnto Christ For the diuine nature of Christ is infinite incomprehensible incommunicable and there is no manner of proportion betwixt it and vs so as we could not be vnited to it immediately But Christ by taking his humane nature into the vnitie of his diuine nature made himselfe one with vs and vs one with him so as by his partaking of our mortalitie we are made partakers of his immortalitie 4. Quest Are we then vnited only to his humane nature Answ No we are vnited to his person God-Man For as the diuine nature in and by it selfe is incommunicable so the humane nature singly considered in and by it selfe is vnprofitable The Deitie is the fountaine of all life and grace the flesh quickneth not but that spirituall life which originally and primarily floweth from the Deitie as from a fountaine is by the humanitie of Christ as by a conduit-pipe conueyed into vs. 5. Quest How can we who are on earth be vnited to his humane nature which is contained in the highest heauen Answ This vnion being supernaturall and spirituall there needeth no locall presence for the making of it That eternall Spirit which is in Christ is conueyed into euerie of the Saints as the soule of a man is into euerie member and part of his bodie by vertue whereof they are all made one with Christ and with one another by one Spirit we are all baptized into one bodie which bodie is Christ This is to be noted against these two errours The first is this We are vnited first to the diuine nature of Christ which is euerie where and by vertue thereof to his humane nature Answ 1. The Deitie as we shewed is immediately incommunicable so as this cannot be 2. Our vnion with Christ is spirituall not physicall or naturall so as this locall presence needeth not The second errour is this The humane nature of Christ hath all the diuine properties in it so as it is euerie where present and by reason thereof we are vnited vnto Christ Answ This also is impossible and needlesse The properties of a true bodie cannot possibly admit the incommunicable properties of the Deitie that implieth direct contradiction which is that finite should be infinite Needlesse also this is because the vnion we speake of is as we said spirituall 6. Quest What kinde of vnion is this spirituall vnion Answ A true reall vnion of our persons bodies and soules with the person of Christ God and man For as the holy Ghost did vnite in the virgins wombe the diuine and humane natures of Christ and made them one person by reason wherof Christ is of our flesh of our bones so the spirit vniteth that person of Christ with our persons by reason whereof we are of his flesh and of his bones A great difference there is betwixt the kindes of these vnions for the vnion of Christs two natures is hypostaticall and essentiall they make one person but the vnion of Christs person and ours is spirituall and mysticall they make one mysticall body yet is there no difference in the reality and truth of these vnions our vnion with Christ is neuer a whit the lesse reall and true because it is mysticall and spirituall they who haue the same spirit arâ— as truly one as those parts which haue the same soule The effects which proceed from this vnion doe shew the truth thereof for that spirit which sanctified Christ in his mothers wombe sanctifieth vs also that which quickned him quickneth vs that which raised him from death raiseth vs that which exalted him exalteth vs. The many resemblances which the Scripture vseth to set forth this vnion doe shew the truth thereof but most liuely is it set forth by that resemblance which Christ maketh betwixt it and his vnion with his Father I pray saith he of all his Saints That they may all be one as thou Father art in me and I in thee that they also may be one in vs that they may be one as we are one This note of comparison as is not to be taken of the kinde but of the truth of these vnions our vnion with Christ is as true as Christs vnion with his Father So true is this vnion as not only Iesus himselfe but all the Saints which are members of this body together with Iesus the head thereof are called CHRIST 1 Cor. 12. 12. Gal. 3. 16. This is to be noted against their conceit who imagine this vnion to be only in imagination and conceit or else only in consent of spirit heart and will or at the most in participation of spirituall graces 7. Quest What is the bond whereby this vnion is made namely whereby Christ and the Saints are made one Answ There
patterne to teach them how to loue A motiue it is to loue Christ because loue deserueth loue especially such a loue of such a person as the loue of Christ is Yea our loue of Christ is an euidence that we are loued of Christ as smoake is a signe of fire Wherefore both in thankfulnesse to Christ for his loue to vs and for assurance to our owne soules of Christs loue to vs we ought in all things that we can to testifie our loue to Christ A motiue it is also to loue our brethren because Christ being in heauen our goodnesse extendeth not to him but our brethren on earth stand in his stead and the loue we shew to them we shew to him and he accepteth it as done to him Ye fed me yee visited me saith Christ to them that fed and visited his brethren This loue also euen the loue of our brethren is an euidence that we are loued of God Wherefore if Christ so loued vs we ought also to loue one another How the loue of Christ is a patterne I will afterwards shew §. 28. Of Christs giuing himselfe EPHES. 5. 25. And gaue himselfe for it THis fruit and effect of Christs loue extendeth it selfe to all the things that Christ did or suffered for our redemption as that he descended from heauen tooke vpon him our nature and became a man that he subiected himselfe to the law and perfectly fulfilled it that he made himselfe subiect to many temptations of the deuill and his instruments that he tooke vpon him our infirmities that he became a King to gouerne vs a Prophet to instruct vs a Priest to make an attonement for vs that he subiected himselfe to death the cursed death of the crosse and so made himselfe an oblation sacrifice for our sins that he was buried that he rose againe that he ascended into heauen and there sitteth at Gods right hand to make intercession for vs. For after that Christ had taken vpon him to be our head and Sauiour he wholly set himselfe apart for our vse and our benefit so as his person his offices his actions his sufferings his humiliation his exaltation the dignitie the puritie the efficacie of all is the Churches and to her good doe they all tend This in generall is the extent of this fruit of Christs loue he gaue himselfe for it More particularly we may note these three points 1. The action what he did he gaue 2. The obiect what he gaue himselfe 3. The end why he gaue himselfe for it for the Churches good The action hauing relation to the obiect most especially pointeth at the death of Christ The Greeke word is a compound word and signifieth to giue vp It implieth two things 1. That Christ willingly died the simple word gaue intimateth so much 2. That his death was an oblation that is a price of redemption or a satisfaction the compound word gaue vp intimateth so much §. 29. Of the willingnesse of Christ to die That Christ willingly died is euident by the circumstances noted about his death when Peter counselled him to spare himselfe and not to goe to Ierusalem where he was to be put to death he called him Satan and said he was an offence to him when Iudas went out to betray him he said vnto him That thou doest doe quickly When Iudas was gone out to get companie to apprehend him he went to the place where he was wont so as Iudas might readily finde him yea he met them in the mid-way that came to take him and he asked them whom they sought though he knew whom they sought and when they said Iesus of Nazaret he answered I am he When they came to him he droue them all backward with a word of his mouth and yet would not escape from them He could haue praied to the Father to haue had more then twelue legions of Angels for his safeguard against those that apprehended him but would not when by his aduersaries he was prouoked to haue come downe from the Crosse and could haue done so he would not At the instant of giuing vp the ghost he cried with a loud voice which sheweth that his life was not then spent he might haue retained it longer if he would and thereupon the Centurion gathered that he was the Sonne of God When he was actually dead and laid in a graue he rose againe These other like circumstances verifie that which Christ said of himselfe No man taketh my life from me but I lay it downe of my selfe It was therefore no necessitie that compelled him to die but his voluntarie obedience Christ is the Lord Prince and Author of life and hath an absolute power as ouer the life of others so ouer his owne life Thus then we see that his sacrifice was a voluntarie and free gift the cause thereof was his owne will and good pleasure Exceedingly doth this commend the loue of Christ and assureth vs that it is the more acceptable to God who loueth a cheerefull giuer Let vs in imitation of our head doe the things whereunto we are called willingly and cheerefully though they seeme neuer so disgracefull to the world or grieuous to our weake flesh §. 30. Of the kinde of Christs death an oblation That Christs death was an oblation and a price of redemption is euident by the death of those beasts which were offered vp for a sacrifice and therein were a type of Christs death But expresly is this noted by this Apostle where he saith Christ hath giuen himselfe for vs an offering and sacrifice to God for a sweet smelling sauour and againe Christ gaue himselfe a ransome The phrases of redeeming purchaesing buying with the like attributed to Christ and his bloud doe further confirme the same Learne hereby to consider Christs death not as the death of a priuate man but of a publike person of a suertie of a pledge that in our roome and stead was made sinne and was made a curse to redeeme vs from our sinnes and from the curse which by sinne was fallen vpon vs. The comfort and benefit of Christs death is lost if this be not knowne and beleeued In this consisteth a maine difference betwixt the death of Christ and all other men not the most righteous Martyrs excepted Their death was but a dutie and debt no satisfactory oblation no price no ransome as Christs was §. 31. Of the infinite valew of the prince of our redemption The Obiect or thing which Christ gaue for a ransome was himselfe not his body alone nor his body and soule only but his person consisting of his two natures humane and diuine Quest How could his diuine nature be giuen vp could it suffer could it die Answ 1. The Deitie simply considered in and by it selfe could not die but that person which was God both could and did die
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
coat but nearer is my skin God hauing wrought this naturall affection in the seuerall kindes thereof and there being good ends and vses thereof it is not to be condemned §. 58. Of spirituall selfe-loue Spirituall selfe-loue is that which is supernaturally wrought in man by Gods Spirit whereby he is both inlightned to discerne what is most excellent and best for him and also moued to choose the same so as this serueth to rectifie the former Hence it commeth to passe that their chiefest care is for their soules and for the eternall saluation thereof for the furthering whereof they can be content as need requireth to beat downe their body to denie them sometimes their ordinary refreshing by food rest and other like meanes yea and to suffer them to be imprisoned racked and otherwaies tortured and life it selfe to be taken from them This men doe and suffer not for want of naturall affection but by reason of spirituall affection which perswades them that it is good for them it should be so A man is not therefore to be said not to loue the health and safety of his body because he loueth something more For a couetous man though he loue his money yet he can be content to part with it for bread to nourish his body so a spirituall man though he loue his life yet he can be content to lose it for his soules saluation For he loueth himselfe sufficiently who doth his best to enioy the chiefest and truest good This spirituall affection extendeth it selfe as farre as naturall affection namely to wiues husbands children parents brethren cosins friends c. Much is this vrged and pressed in the Scriptures as Isa 55. 1 2 3. Mat. 6. 19 20 33. Ioh. 6. 27. 1 Tim. 6. 11 19. §. 59. Of euill selfe-loue The selfe-loue which is euill swerueth in the Obiect Measure  1. In the Obiect when it is cast vpon our corruptions our lusts our euill humors when we affect and loue them and for them pursue whatsoeuer may satisfie them as the ambitious lustfull riotous gluttonous and other like persons This is expresly forbidden Make not prouision for the flesh to fulfill the lusts thereof 2. In the Measure when our loue is wholly and only cast vpon our selues so seeking our owne good as we regard no mans good but our owne nor care what dammage another receiueth so we may get aduantage thereby This is also forbidden for it is contrary to the property of true loue which seeketh not her owne namely to the preiudice of another This hath the title of Selfe-loue appropriated to it It sprang from the corruption of nature and is daily increased by the instigation of Satan for the destruction of mankinde It manifesteth it selfe by the many tricks of deceit which most men vse in their dealings with others by making aduantage of others necessities as in the case of vsurie of raising corne and other commodities in time of scarcity with the like by mens backwardnesse to helpe such as stand in need of their succour by want of compassion in other mens miseries and by many other like vnkindnesses all which verifie the prouerbe Euery man for himselfe But by distinguishing the forenamed points we may see that notwithstanding euill self-loue be a most detestable vice yet it is both lawfull and commendable to loue ones selfe aright §. 60. Of the error of Stoicks in condemning all passion The doatage of Stoicks who would haue all naturall affection rooted out of man is contrary to this patterne and vnworthy to finde any entertainment among Christians for what doe they aime at but to root that out of man which God hath planted in him and to take away the meanes which God hath vsed for the better preseruation of man That wise man whom they frame to themselues is worse then a brute beast he is a very stocke and blocke Not only the best and wisestmen that euer were in the world but also Christ himselfe had those passions and affections in him which they account vnbeseeming a wise man Their doatage hath long since beene hissed out of the schooles of Philosophers should it then finde place in Christs Church §. 61. Of well vsing naturall affection Let vs labour to cherish this naturall affection in vs and to turne it to the best things euen to such as are not only apparently but indeed good and among good things to such as are most excellent and the most necessary such as concerne our soules and eternall life For this end we must pray to haue our vnderstandings inlightned that we may discerne things that differ and approue that which is excellent and to haue our wills and affections sanctified that we embrace pursue and delight in that which we know to be the best Thus shall our naturall affection be turned into a spirituall affection Here we see how we may make nature a schoolemaster vnto vs for as Christ sendeth vs to the fowles of the aire and lillies of the field to learne of them so the Apostle here sendeth vs to our owne naturall instinct We cannot complaine that we haue no schoolemaster neere vs as many in the country whose children for want of one are rudely brought vp our selues are schoolemasters to our selues Wherfore as the Apostle hereby teacheth husbands to loue their wiues so let vs all more generally learne to loue one another for we are all mutuall members of one and the same body and our brother or neighbour is Our flesh §. 62. Of Mans forbearing to wrong himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it THe first particle for sheweth that in this verse an euidence and manifestation of a mans loue of himselfe is giuen The first part thereof which is set downe negatiuely sheweth that It is against the common instinct of nature for a man to hate himselfe It is noted as an euidence that deuils were in the Gadarene in that he cut himselfe with stones had not the deuils forced him he would neuer haue done it Hatred is contrary to loue it being therefore before proued that euery man by nature loueth himselfe by necessary consequence it followeth that no man hateth his flesh for two contrary effects proceed not from the same cause no fountaine can yeeld both salt water and fresh Obiect Many doe macerate their bodies with fastings watchings labours trauels and the like others teare and gash their flesh with whips kniues swords yea and with their teeth also others lay such violent hands vpon themselues as they take away their owne liues Answ 1. None of these things are done by the instinct of nature which God hath set in man but through the corruption of nature which the deuill hath caused Now nature and corruption of nature are two contrarie causes no maruell then that contrarie effects come from them 2. They thinke they doe
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
world and to dash them in peeces like a potters vessell Though he be gone to prepare a place for his Saints that where he is they may be also yet will he make his enemies his footstoole 6. An assurance of sufficient supply of all needfull things which the Saints want and of safe protection from all things hurtfull For by reason of this vnion Christ our head hath a sense of our want and of our smart On this ground he said to them which fed and visited his members Ye fed me ye visited me and againe to Saul that persecuted his members Saul Saul why persecutest thou me Obiect How is it then that the Saints want many things and oft suffer much smart and hurt Answ Christ in his wisdome seeth it behouefull that they should want and feele smart and that we are to be perswaded of or else he would not suffer them to want or feele that which they doe Wherefore in all need in euery distresse and danger let vs lift vp our head to this our head 7. A right to all that Adam lost For Christ is the heire of all the earth is the Lords and the fulnesse thereof yea as mediator and head of the Church is he heire of all his body therfore hath a right to all On this ground the Apostle saith All things are yours So as the Saints only the Saints can with good conscience vse the things of this world They who are not of this bodie what right and title soeuer they haue before men are but vsurpers of the things they enioy and vse They are like to bankrupts who being not worth one peny deceitfully borrow of others and therewith keepe a great table decke and furnish their houses very sumptuously put themselues wiues and children into braue apparell are frolicke and riotous what is like to be the end of such 8. A right to more then Adam euer had namely to Christ himselfe and to all that appertaineth vnto him as to the puritie of his nature to the perfection of his obedience the merit of his bloud the power of his death the vertue of his resurrection the efficacie of his ascension all is ours euen as the vnderstanding wit iudgement sight hearing and all that is in the head is the bodies if the Church it selfe were of it selfe as pure in nature as perfect in righteousnesse as powerfull ouer death and deuill and graue and hell as able to rise from death and to ascend into heauen as Christ it could receiue no greater benefit thereby then it doth by them in the person of Christ so truly and properly is Christ himselfe and all things appertaining to him the Churches What can more be said what can more be desired O blessed vnion blessed are they that haue a part therein Quest How is it then that the Church is so basely and miserably respected in the world Answ The world knoweth vs not because it knoweth not Christ It knoweth not Christ the head of this body it knoweth not the body which is Christ Let not vs who know both head and body the neere vnion which is betwixt them and the priuiledges which follow thereupon be danted neither with the scoffes or scornes of the world nor with our owne outward weaknesses wants and calamities What would he that hath Christ haue more §. 72. Of the priuiledge of our vnion with Christ in the time of death The priuiledge which the Saints receiue by their vnion with Christ in the time of death euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection is admirable for when body and soule are seuered one from another neither soule nor body are separated from Christ but both remaine vnited to him euen as when Christs body and soule were by death seuered one from another neither his soule nor his body were separated from the Deitie but both remained vnited thereunto This inuiolable bond that holdeth the Saints yea euen their very bodies as well as their soules vnited to Christ in death is the benefit of a spirituall vnion If our vnion with Christ were corporeall it could not be so Ob. Is it possible that the body which is dead should remaine vnited to Christ when as it receiueth no vertue from him Answ 1. If a member of a naturall body may doe so why not a member of the mysticall bodie That a member of a naturall body may doe so is euident by those who haue an hand arme foot leg or any other member taken with a dead palsie they are sometimes so taken as those parts receiue no manner of sense or any vigor or life from head or heart at all and yet remaine true members of that body 2. The very dead bodies consumed with wormes or otherwise doe receiue a great present benefit from their vnion with Christ for by vertue thereof there is a substance preserued and they are kept from destruction there is nothing destroied in the Saints by death but that which if it were not destroied would make them most miserable namely sinne that is vtterly totally finally destroied in them and all the concomitances thereof which are all manner of infirmities but the rotting of the body is but as the rotting of corne in the earth that it may arise a more glorious bodie The metaphor of sleepe attributed to the Saints when they die sheweth that their bodies are not vtterly destroied Obiect The bodies of all men euen of those that are not of this vnion are preserued from vtter destruction This therefore is no benefit of our vnion with Christ Answ Though in the generall thing it selfe which is a preseruation of the substance of the body the same thing befalleth the Saints and the wicked yet the meanes whereby both are preserued and the end why they are preserued is farre different 1. The Saints are preserued by a secret influence proceeding from Christ as an head in which respect they are said to sleepe in Iesus and to be dead in Christ But the wicked are reserued by an Almightie power of Christ as a terrible Lord and seuere Iudge 2. The bodies of the Saints are preserued to enioy eternall glory together with their soules but the bodies of the wicked are reserued to be tormented in hell In regard of these differēces the graue is as a bed to the Saints for them quietly to sleepe therein free from all disturbance till the day of resurrection but it is a prison to the wicked to hold them fast against the great Day of Assise that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat and there receiue the sentence of condemnation §. 73. Of the priuiledge of our vnion with Christ after death The priuiledge which the Saints by vertue of their vnion with Christ receiue after death farre surpasseth all before It may be
seruants they are the seruants of God Againe I hope none are so void of all religion and piety as to refuse to be subiect vnto Christ here then take notice that if wilfully yee refuse to be subiect to your husbands yee wilfully refuse to be subiect to Christ fitly on this ground may I apply that to wiues which the Apostle speaketh of subiects whosoeuer resisteth the power and authority of an husband resisteth the ordinance of God and they that resist shall receiue to themselues iudgement A strong motiue is this first motiue If it were duly considered of wiues they would more readily and cheerefully be subiect then many are they would not so lightly thinke of their husbands place nor so reproachfully speake against Gods Ministers who plainly declare their duty vnto them as many doe §. 71. Of an husbands office The second reason is like vnto this taken from an husbands office he is the wiues head which is also vrged to this very purpose in other places This metaphor sheweth that to his wife he is as the head of a naturall body both more eminent in place and also more excellent in dignity by vertue of both which he is a ruler and gouernour of his wife Nature teacheth vs that this is true of the head of a naturall body and the Apostle by intituling an husband an head teacheth vs that it is as true of an husband whence it followeth that it standeth with common equity and with the light of nature that the wife should be subiect to her husband This argument doth the Apostle in plaine termes vrge in another place saying doth not nature teach you c. Goe therefore ô wiues vnto the schoole of nature looke vpon the outward parts and members of your bodies Doe they desire to be aboue the head are they loth to be subiect vnto the head Let your soule then learne of your body Were it not monstrous for the side to be aduanced aboue the head If the body should not be subiect to the head would not destruction follow vpon head body and all the parts thereof As monstrous and much more monstrous is it for a wife to be aboue her husband and as great yea and greater disturbance and ruine would fall on that family The order which God hath set therein would be cleane ouerthrowne thereby and they that ouerthrow it would shew themselues oppugners of Gods wisdome in establishing order This reason drawne from nature is of force to moue very Pagans and Sauages to yeeld subiection how much more Christian wiues it being also agreeable to Gods word and ratified thereby §. 72. Of the resemblance betwixt Christ and an husband The third reason taken from an husbands resemblance vnto Christ herein addeth an edge vnto that former reason in being an head he is like Christ So as there is a kinde of fellowship and copartnership betwixt Christ and an husband they are brethren in office as two kings of seuerall places Obiect There is no equality betwixt Christ the Lord from heauen and an earthly husband the disparity betwixt them is infinite Answ Yet there may be similitude resemblance and fellowship inequality is no hinderance to these Two kings may be more different in estate then a subiect and a king yet those two kings brethren and fellowes in office There may be a resemblance where there is no parity and a likenesse where there is no equality The glorious and bright Sunne in the firmament and a dimme candle in an house haue a kinde of fellowship and the same office which is to giue light yet there is no equality betwixt them So then an husband resembleth not only the head of a naturall body but also the glorious image of Christ and is that to his wife which Christ is to his Church To apply this point marke how from it two positions worthy to be noted doe arise 1. Subiection is due to an husband as well as to Christ I say not as great because of the difference in glory but as well because of the likenesse in office A Constable though a poore meane man must be obeyed as well as an high sherife A beggars childe must obey his father as well as a kings childe Such wiues therefore who are not subiect wrong their husbands as well as they wrong Christ who are not subiect to him 2. They who by their subiection maintaine the honour of their husbands place maintaine thereby the honour of Christs place and againe by the rule of contraries They who by refusing to be subiect impeach the honour of their husbands place impeach thereby the honour of Christs place The obedience of a poore mans childe or seruant iustifieth that obedience which kings children and seruants owe their father and soueraigne and so on the contrary disobedience in meane ones dishonoureth the place of great ones The argument of Memucan drawne from the greater to the lesse in these words Vashty the Queene hath not done wrong to the king only but also to all the princes and all the people may be applied from the lesse to the greater Disobedient wiues doe wrong not only to their owne particular husbands but also to all heads euen to Christ the head of the Church If a naturall body and the Church were flexible and could be seduced and drawne to presume and rebell against their heads the ill example of wiues were enough to moue them thereunto for as much as in them lieth they by example seduce them From the last forenamed positions viz. that the obedience of a good wife maintaineth the honour of Christs place and on the contrary side that the disobedience of an ill wife impaireth the honour thereof I may iustly inferre two other conclusions 1. That Christ will assuredly reward the good subiection of good wiues for he hath said and what he hath said he can and will performe them that honour me will I honour 2. That he will sorely reuenge the rebellion of euill wiues for againe he hath said they that despise me shall be despised We know that fellowes in office are ready to stand for the credit of one anothers place and to maintaine the honour thereof and that not without good reason for thereby they maintaine their owne honour and credit Wherefore as good wiues may well expect a reward at Christs hands howsoeuer their husbands respect their obedience whether well or ill a great incouragement for wiues to performe their duties though their husbands be neuer so ill so euill wiues haue iust cause to feare reuenge at Christs hand how soeuer their husbands beare with them They who duly weigh this reason taken from that resemblance which is betwixt Christ and the Church cannot but hold it to be a motiue of great moment §. 73. Of the benefit which a wife hath by an husband The fourth reason taken from the benefit which a wife receiueth from her husband doth yet further presse the
to hate his wife nor any vice seeme to him intolerable with goodnes he â—â—ught to ouercome euill If notorious sins seemed intolerable to Christ or that he thought any occasion iust to cause hatred many â—hat are of his Church would oft draw his hatred vpon them but Christ hateth neuer a member of his Church 4. There is no hope that euer I shall receiue any helpe of my wife or benefit from her Ans There is little charitie in such as can conceiue no hope for â—ue hopeth all things but yet the case so standeth with Christ The Church is so vtterly vnable to help or benefit him as he may iustly â—y he cannot hope to receiue any thing froÌ„ her Christ loueth the â—hurch for her own good not for his so ought husbands Thus if Christs example be well weighed obserued of husbands it will â—ford matter enough to remoue euery doubt or scruple raised to â—enate their affections from their wiues Fitly therefore hath the Apostle set it before husbands both to direct them how to loue their wiues and also to moue them so to doe §. 76. Of a mans loue to himselfe a motiue to prouoke him to loue his wife To the same purpose that Christs example tendeth tendeth also the patterne of a mans selfe Great is the affection that a man beareth to himselfe to his owne flesh his owne bodie he neuer hateth but euer loueth himselfe no sore no disease no paine no stinch that the flesh bringeth to a man can make him hate it but rather all manner of infirmities doe make him the more to pitty tender and cherish it This is a worke of nature the most heathenish and barbarous that euer were doe it Now a wife being to a man as his bodie and his flesh for they two are one flesh and God hauing commanded men to loue their wiues as their owne bodies these conclusions will necessarily follow from this motiue 1. He that loueth not his wife is more caried with the instinct of nature then with the expresse charge of the God of nature Natures instinct moueth him to loue his bodie But Gods expresse charge moueth him not to loue his wife 2. He that loueth not his wife is worse then an infidell and a barbarian yea then a very beast for all these loue their owne bodies and their owne flesh but a wife by Gods ordinance is as ones bodie and his flesh 3. He that loueth his wife loueth himselfe the Apostle himselfe in these very words layeth downe this conclusion from whence by the rule of contraries this also will follow He that loueth not his wife loueth not himselfe 4. He that loueth not his wife cannot but bring woe and mischiefe vpon himselfe For the damage and mischiefe which followeth on a wife through any neglect of dutie on her husband part followeth also on him as the mischiefe which followeth on the bodie through any negligence of the head lighteth also on the head If these be not motiues sufficient to prouoke an husband to loue his wife I know not what can be sufficient The fifth Treatise Duties of Children §. 1. Of the generall Heads of Childrens duties EPHES. 6. 1. Children obey your Parents in the Lord for this is right 2. Honour thy father and mother which is the first commandement with promise 3. That it may be well with thee and thou maist liue long on the earth THe second couple in a familie are Parents Children In laying downe their duties the Apostle beginneth with children his direction and instigation vnto them is laid downe in the three first verses of the sixt chapter wherein 1. He declareth their dutie 2. He addeth reasons to inforce the same In laying downe their dutie he noteth three points 1. Wherein it consisteth obey honour 2. To whom it is to be performed your parents 3. After what manner it is to be done in the Lord. The reasons vsed by the Apostle are foure 1. The place of parents in the Lord. 2. The aequitie of the thing this is right 3. The charge of God Honour thy father c. 4. The reward promised That it may goe well c. Vnder this word obey which the Apostle vseth and that word honour which the law vseth are all those duties comprised which any where thorowout the whole Scripture are inioyned to children We will therefore set them downe in some order and handle them distinctly one after another 1. The Fountaine of childrens duties is to be searched out 2. The Streames that flow from thence are to be obserued The Fountaine is an inward disposition of the heart compounded of loue and feare The Streames issuing from thence extend vnto parents both while they are liuing and also when they are dead Childrens duties which are to be performed to their parents while they liue haue respect to their Authoritie Necessitie  The Authoritie of parents requireth of children Reuerence Obedience  Their Necessitie requireth Recompence The duties which children owe to their parents deceased respect their Body Credit  Their Body with decency must be buried Their Credit with honour must be maintained §. 2. Of Childrens loue to their Parents I make the fountaine of childrens duties to be a mixed and compound disposition in respect of that authoritie and affection which is mixed together in parents The authoritie of parents requireth feare in children and their affection loue So intire and so ardent is parents affection towards their children as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare and so supreme and absolute is their authoritie ouer them as it would make children like slaues to dread their parents if a fatherly affection were not tempered therewith to breed loue But both these ioyned together make a very good composition loue like sugar sweetneth feare and feare like salt seasoneth loue and thus to ioyne them both together it is a louing-feare or a fearingloue which is the ground of childrens duties Where Christ forbiddeth an excessiue loue in children to their parents he implieth that parents are a fit obiect for children to loue so as their loue be wel moderated yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents Ioseph is commended vnto children as a worthy patterne in louing his father and that from his youth till the decease of his father in testimony whereof in his younger yeeres he brought to his father the euill report of his brethren whereby he incurred their enuie and hatred which he would neuer haue done if he had not loued his father and hauing beene long absent from his father when by Gods prouidence there was offered an occasion for him to meet with his brethren one of his first questions to them was about their father and hearing that he was liuing he thought it not enough to send him food for his need but must also needs see his
which of all other things will make the childe most obedient and gratefull to his parents for thus there is a double bond to binde him 1. his birth 2. his new birth especially when the cause of the one hath beene also the cause of the other 7. Nothing can more settle the heart of a wise parent on his death-bed concerning his children then assurance that pietie is planted in them for then may he with stronger confidence commend them to Gods prouidence and with greater assurance expect his blessing vpon them after he is dead 8. Parents by teaching their children pietie are an especiall meanes of propagating true religion from age to age and from generation to generation No better meanes can be thought of For if all parents were carefull of their dutie in this kinde as there is a succession of children and thereby a preseruation of mankinde so there would be a succession of those that feare God and thereby a preseruation of true religion My children that are taught by me may be fathers of children and so teach that to their children which they haue learned of me yea after them may grand-children proue fathers of other children and they teach their children the same and so from age to age others after them This is the meanes on our part and in our time we must doe our part and for those who come after vs leaue the issue to God Not only the great benefit of this point but also the too much neglect thereof in most families hath moued me the longer to insist on it and the more forcibly to presse it For the better performing thereof I will adde some directions §. 35. Of directing parents how to teach their children true pietie 1. Whatsoeuer principle of pietie parents doe teach their children they must be sure that it be grounded on Gods word thus much this phrase admonition of the Lord implieth Thus shall parents be sure to feed them with good wholesome spirituall food such as shall make to their spirituall nourishment and eternall life In this respect principles of religion grounded on Gods word are called sound or wholsome or healthfull words and that both in regard of their matter and substance and also in regard of their effect they cause and preserue good sound spirituall health We know that naturall men haue a care to giue their children such food as is wholsome for their bodie for will a father that is euill giue his childe a stone or a serpent and not that which is good Conscience must moue religious parents to haue the like care of the soules of their children as nature teacheth all parents to haue of their bodies If parents be carefull to draw those principles wherein they instruct their children out of Gods word they shall be sure not to poyson their soules with any error heresie superstition or idolatrie 2. When children begin to read let them read the holy Scripture so was Timothie trained vp from a childe 2 Tim. 3. 15. Thus will children sucke in religion with learning for there is a secret vertue lurking in the holy Scripture which is Gods owne word more then in any bookes of men so as through Gods blessing there may by this meanes be an inward worke of grace in children euen in their young yeeres Besides no bookes are more easie then many parts of Scripture and no histories more admirable and delightfull then the histories of the Scripture It is the aduice of an ancient Father that young children be made acquainted with the words and names of holy Scripture and that in stead of tales and fables choice histories of the Bible be made knowne to them and that they be instructed in the Prouerbs of Solomon 3. Let children be catechised constantly from day to day rehearse them continually vnto thy children saith the Law That which is daily done is in Scripture said to be done continually as the sacrifice which was daily offered was called a continuall offering Here let this caueat be noted that in giuing this spirituall food parents deale with their children as skilfull nurses and mothers doe in feeding infants they will not at once cram more into their mouthes then their stomach is able to digest but they will rather oft feed them with a little so it is not meet that parents be too tedious that will but dull a childs vnderstanding and breed wearisomnesse and make it loath to be againe instructed but precept vpon precept precept vpon precept line vpon line line vpon line here a little and there a little Thus shall they learne with case and delight and this being oft performed in time a great measure of knowledge will be gained thereby If a vessell haue a little mouth we vse not to fill it by powring whole paile-fuls vpon it for so all may be spilt and it receiue little or nothing but we let the liquor fall in by little and little according to the capacitie of the mouth so is nothing lost and the vessell filled the sooner Thus are children to be dealt withall 4. To the set times of catechizing children let other occasions of teaching them pietie be added as at table by resembling the spirituall food of their soules to that corporall food whereby their bodies are nourished when they are walking abroad by shewing them the starres how they remaine stedfast in their course the trees how they bring forth fruit in their season how all things are for the vse and benefit of man and thereupon make spirituall vses note the direction which for this purpose the Law giueth to parents Thou shall talke to thy children of my words when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp 5. Let parents open to their children the mysteries of those outward rites which God hath ordained in his Church as of Preaching Baptising children administring the Lords Supper ceasing from worke on the Lords day with the like This was expresly commanded vnder the law Visible rites are great helpes to the weake vnderstanding of children when they are plainly opened and applied yea they are also especiall meanes of keeping in memory the mysteries contained vnder them as course threds or wiars are meanes to preserue pearles put vpon them So oft as they see the rites they will be put in minde of the mysteries implied vnder them 6. To this may be referred a declaration of such great and admirable workes as God in former times hath done for his Church especially such workes as haue beene done in their time and if any memorials be remaining of them make them knowne to children This direction was also giuen vnder the law concerning the monuments which were set vp of the great deliuerances that God gaue to his people In particular when the day of the gunpowder-treason is solemnized parents ought to teach their children the occasion
especiall cautions are to be obserued by parents in prouiding callings for their children 1. That such callings be prouided as their children haue beene trained vp vnto and are in some measure fitted and enabled to performe the duties thereof as to prouide a Ministers place for him that hath beene brought vp in learning and studied diuinity so in other callings such as their children may be their crafts-masters therein Thus shall their children doe the more good therein both to others and themselues Bezaleel and Aholiab were chosen to build the tabernacle because they were filled with wisdome to worke all manner of worke likewise the seruants of Hirom were chosen to hew Cedar trees for the temple because among the Iewes there were not any that could skill to hew timber like vnto the Sidonians Pharaoh was carefull to haue men of actiuity rulers ouer his cattell 2. That such meanes be vsed for prouiding a calling as parents in vsing them may with faith call vpon God for his blessing They that by lawfull meanes are brought into a calling whereunto they are fitted are set therein by God as is implied by this phrase as God hath called euery one c. A lawfull entrance into a calling is a matter of great moment he that so entreth may in a right vse thereof cast himselfe vpon Gods blessing and with strong confidence expect the same saying as the Prophet did Lord I haue not thrust in my selfe thou knowest §. 52. Of the extremes contrary to a parents lawfull care in prouiding fit callings for his children The extreme in the defect contrary to a parents prouident care in prouiding a fit calling is a carelesse neglect of children after they are well educated a leauing them to shift for themselues It is noted of the rauenous fowles that haue sharpe talents that so soone as they perceiue their young ones to be able to fly they will flap and beat them with their wings and driue them out of their nests and after that take no further care of them We may not be like such cruell birds reason â—nd religion teacheth vs otherwise Good education is a good duty but not a parents whole duty the stay which is here made may make all the former care and paines to be of little â—â—se Obiect This is to be left to Gods prouidence Answ Meanes rightly vsed are subordinate to Gods prouidence and by them doth God manifest his prouidence and bring his counsell to passe to neglect meanes is to thwart and crosse the diuine prouidence It is therefore well done to rely on Gods prouidence but ill done to neglect the meanes of effecting it Gods blessing is best discerned in the vse of meanes The extreme in the excesse is a preposterous greedinesse in parents to bring their children to a calling This is manifested two waies 1. When they care not how fit their children be for the place so it be a place of gaine and honour Experience sheweth that this is the bane of Church and commonwealth Hereby it falleth out in the politique body as it would in a naturall body if the hand should take vpon it to see or the leg to heare or the foot to taste what could from thence be expected but ruine to the body Trades-men oft vndoe themselues their families and friends by vndertaking such trades as they haue no skill in or whereof they are not crafts-masters The more excellent the calling is the more mischiefe is done by this greedy preposterousnesse This extreme is so much worse then the former as it is worse to doe much hurt then no good 2. When they make no conscience of the meanes which they vse to bring their children into callings but by vnlawfull meanes purchase their desires as by Simony to procure an ecclesiasticall function whence oft followeth also periury or by bribery to procure an office These indirect meanes take away difference betwixt fitnesse and vnfitnesse of persons for the vnfittest that be may by money purchase a place Besides though children be neuer so 〈◊〉 for these callings yet there is little hope of any blessing from God when the first entrance is without him yea against his will and word Who can thinke that God hath placed such aâ— one in his place if God haue not placed him with what faith can he seeke a blessing with what hope can he expect a blessing Much terror is by this meanes brought to many men conscience and they are oft in a great strait not knowing whether it be fittest for them to retaine or relinquish theâ—â— place But by the way to resolue that doubt if one that hath vnlawfully entred be fit for the performance of his place it then safest for him to seeke pardon for the former offence and reconciliation with God and vpon true and vnfained repentance to hold the place if at least the law vnder which he liueth establish him therein and be so much the more faithfull in the discharge of the duties thereof §. 53. Of parents care in prouiding fit mariages for their children God hath further laid a charge vpon parents to prouide mariages for their children for thus saith the Prophet in the name of the Lord vnto parents Take wiues to your sonnes and giue your daughters to husbands and thus the Apostle If any man thinke that he behaueth himselfe vncomely toward his virgin if she passe the floure of her age and need so require let them marry This direction was giuen in times of persecution when by reason of the present necessity it was better not to marry if then a parent ought to be carefull need requiring to prouide a mariage for his daughter much more ought he in times of peace Holy parents commended by the Holy Ghost haue beene carefull in performing this duty as Abraham Isaak Naomi and others yea Hagar had learned this duty in Abrahams house But the perfect patterne which surpasseth all other examples is of God himselfe who prouided a fit match for his sonne Adam 1. Children may not marry without consent of parents as was before shewed Parents therefore must be carefull in time to prouide for them 2. Parents are to children in Gods place they must therefore take vpon them this care of God 3. Mariage is the meanes which the Lord hath sanctified to preserue our bodies chaste and vndefiled as parents therefore desire to keepe their children from vncleannesse and pollution they must take care that this meanes be vsed Not only holy Apostles but also heathen Philosophers and that by the light of nature haue found this to be the fittest course 4. This also is a meanes as to increase the commonwealth and preserue an holy seed and to erect new families so to continue parents owne houses and name §. 54. Direction to parents in prouiding mariages Two cautions are to be obserued of parents in prouiding mariages