is set in the first place These words following which is the first commandement with promise are fitly included in a parenthesis because they are not the words of the law but inserted by the Apostle as a reason to inforce the law and so make a fourth reason Quest In what respect is this commandement called the first with promise Answ 1. The * word here vsed by the Apostle properly signifieth an affirmatiue precept as our English word commandement doth Now then of the affirmatiue precepts it is the first with promise 2. The Scripture oft appropriateth the law to the second table as where he saith he that loueth another hath fulfilled the law and so in other places Now this is the first commandement of the second table 3. It is generally true of all the commandements for among the ten it is the first with promise Obiect The second commandement hath a promise annexed to it Answ 1. That which is annexed to the second Commandement is not expresly a promise but rather a declaration of Gods Iustice in taking vengeance of transgressors and of his mercie in rewarding obseruers of the Law yet I denie not but that a promise by consequence is implied but here it is expressed 2. The promise there implied is only a generall promise made to obseruers of the whole Law and therefore he vseth the plurall number Commandements but here is a particular promise made to them that keepe this Commandement in particular 2. Quest Why is it then said the first when no other Commandements with promise follow Answ This particle first hath not alwayes reference to some other following but is oft simply taken to shew that none was before it so is the word first-borne vsed in the Law and so Christ is called the first-borne Sonne of Marie The word promise sheweth that this fourth reason includeth some benefit redounding to those children themselues that honour their parents the benefit is expresly mentioned in the next verse which we will afterwards distinctly consider §. 98. Of aiming at our owne in seeking the good of others Here in generall we may note that It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others for that which God himselfe propoundeth and setteth before vs we may seeke and aime at Many like promises there be in Scripture and many approued prayers grounded on those promises whereby the truth of the doctrine is confirmed vnto vs. Hezekiah maketh the good seruice he had done to God and his Church a ground to obtaine longer life so others For God layeth no dutie on any man but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed Whereby he would shew that his Commandements are no strait yokes and heauie burthens but meanes of procuring their good who fulfill them How highly doth this commend the good respect that God beareth to all the sonnes of men seeking their good in euerie place wherein he setteth them either of authoritie or subiection How ought this to stirre vs vp willingly and cheerefully to obserue the Lawes which God commandeth vs and performe the seruices he requireth of vs seeing thereby we procure our owne good How fully may this satisfie and euen stop the mouthes of all such as are discontent with their places and mutter against that subiection which God enioyneth to them What a good direction and resolution may this be to many who being moued in conscience to seeke the good of others doubt whether therein they may aime at their owne good or no To make this case cleare by an instance which may serue in stead of many A Minister faithfull in his place and verie painfull and in that respect of a good conscience but withall of a tender and weake conscience doubteth whether thereby he may seeke maintenance to himselfe fearing that so he seeketh himselfe and not simply the edification of Gods Church But by the forenamed doctrine we see that both may be aimed at for God commandeth the one and promiseth the other As we haue one eye on Gods Commandement for direction so we may haue another on his promise for incouragement Yet because through the corruption of our nature we are too prone to seeke our selues some cautions are in this point carefully to be obserued 1. That we seeke not our owne good by any transgression for it is promised vnto obedience 2. That we doe not so wholly seeke our selues and our owne good as we neglect others for God hauing ioyned both together no man may put them asunder 3. That we aime at our owne good as a reward following vpon the dutie which God commandeth and so be as willing to doe the dutie as desirous of the reward 4. That our owne benefit be not the only no nor the chiefest thing we aime at in doing our dutie but rather come as a motiue to adde an edge and to sharpen other motiues of greater moment And thus much the order which the Apostle obserueth in setting downe his reasons noteth vnto vs for the three former haue respect to God and to that good conscience which children ought to carrie towards him the first pointeth at Gods image which parents carie in the Lord the second setteth forth that right which God hath prescribed to children the third declareth Gods charge this fourth only which is the last hath respect to the profit and benefit of children themselues §. 99. Of preferring honestie before commoditie From the forenamed order we may further gather that Equitie and good conscience ought more to moue vs to doe our dutie then our owne profit and the benefit that thereby redoundeth to vs. If there should come such an opposition betwixt these that they could not both stand togethet but that for doing that which is right and which God hath commanded our prosperitie must be hindred and life shortned we should so stand to that which is right and commanded of God as prosperitie life and all be let goe To this purpose tend all the exhortations in Scripture to forsake goods lands life and euerie thing else for righteousnesse sake So cleare is this point that the Heathen discerned it by the glimpse of that light of nature which they had for they could say that that which is honest and right is to be preferred before that which is commodious and profitable There is no comparison betwixt honestie and commoditie right and profit The one is absolutely necessarie for attaining to eternall saluation the other giueth but a little quiet and contentment in this world nay if profit be without right it can giue no true contentment or quiet at all Vnworthie therefore they are of the name of Christians who so wholly and only aime at their outward profit and prosperitie as they regard not what is right and what God hath
commanded If by obeying God and doing that which is right they may reape some benefit to themselues they can be content to yeeld thereunto but if not farewell all right farewell all Gods commandements Though they thinke euery thing that is profitable be it right or wrong to be good yet Gods word accounteth nothing good but that which is honest such therefore can looke for no blessing from the Lord. §. 100. Of the meaning of the third verse EPHES. 6. 3. That it may be well with thee and thou maist liue long on the earth THe promise mentioned before in generall is here particularly set downe The first words that it may be well with thee are not in the Hebrew text there where the Law is first recorded and thereupon not set in that vsuall forme of the ten Commandements which is in vse among vs but yet in another place where the Law is repeated they are set downe and the Greeke translation commonly called the Septuagint which as is probable the Church in the Apostles time vsed hath expresly noted it in both places Now this part of the promise that it may be well with thee is prefixed as an amplification of the other part concerning long life which is the most principall thing intended as appeareth in that it only is mentioned where the Law is first recorded It sheweth that the long life which God promiseth shall not be a life of woe and miserie for then were it no blessing but the longer life lasted the worse it would be but a life full of comfort and happinesse therefore Moses fetteth this former clause in the latter place after long life thus that thy dayes may be prolonged and that it may goe well with thee to shew that the well being here spoken of is an amplification of the benefit of long life Whereas the Apostle setteth downe the place where the benefit of this promise is to be enioyed in a most large phrase thus on earth the Law bringeth it to a more narrow compasse thus in the land which the Lord thy God giueth thee meaning the land of Canaan which was giuen of God as a peculiar inheritance to the Iewes so that the promise as the Law setteth it downe in peculiar to the Iewes implieth long life and prosperitie in their owne inheritance for long life to the Iewes was counted no life out of their owne Countrey But the Apostle writing to all nations leaueth out that description of Canaan and retaineth only the generall substance in this word on earth which he setteth downe to shew that euen outward prosperitie and a long life in this world is here promised §. 101. Of prosperitie how farre forth it may be a blessing For further clearing of this text and for better application thereof I will resolue sundrie questions arising out of it and gather such profitable instructions as it affordeth The promise consisteth of two branches The first branch that it may be well with thee is very ample and large all good things all manner of blessings whatsoeuer spirituall and temporall belonging to soule and body concerning this life and the life to come make to a mans well-being Whence may first be demanded 1. Qust What may be the extent of this phrase in this place Answ It may generally be extended to all manner of good things For Godlinesse hath promise of the life that now is and of that that is to come But as I take it temporall prosperitie is here principally intended and that for these reasons 1. It is ioyned with long life which is a temporall blessing 2. The last word on earth may be referred to this branch of well-being as well as to the other of long life 3. In the Law from whence this clause is taken it is expresly set downe thus that it may goe well with thee in the land c. 2. Quest Is then outward temporall prosperitie as honour health peace libertie goods c. a token of Gods loue and fauour Answ Yea in it selfe it is a blessing and fruit of Gods loue as appeareth by these reasons 1. As at first it was made and ordained of God it is a good thing 2. It tendeth to mans good if it be rightly vsed 3. It was bestowed on man before he had offended 4. It is promised of God as a reward to them that feare him and keepe his Commandements 5. The Saints haue prayed for it and haue beene thankfull for it 6. The contrarie was first inflicted as a punishment of sinne and is oft threatned as a token of Gods wrath and so hath also beene inflicted on transgressors §. 102. Of prosperitie bestowed on the wicked how it proues a curse 3. Quest Why then is it bestowed vpon the wicked euen such as are haters of God and are hated of him And why are Gods friends such as are loued of him and loue him againe depriued thereof This sore scruple made Dauid stumble and moued other Prophets to complaine But the answer is readie Answ Outward prosperitie is of that nature as it may turne to the good or hurt of him that enioyeth it And herein is Gods admirable and vnsearchable wisdome seene in that he is able to turne blessings into curses and curses into blessings He can worke by contraries 4. Quest How is prosperitie a curse to the wicked Answ By meere consequence through their abuse of it God giues it to them to shew the riches of his mercie and that all may taste thereof he doth good to the euill and the good Besides he thus trieth if by any meanes they may be brought to repentance which gift because they haue not their prosperitie proueth to be a meanes to make them the more inexcusable and the more to increase their iust condemnation For the more Gods blessings abound towards them the more they abuse them adding to all their other sinnes that most odious sinne of ingratitude which maketh vp the heape of all And in these respects I may say of the prosperitie of the wicked as the Prophet of their King God giues it in his anger and takes it away in his wrath For by their abuse thereof it proueth Satans bait to allure them his snare to catch them and his hooke to drowne them in perdition and destruction In a word therefore the wicked are fed in a faire pasture like oxen appointed to the slaughter they are exalted on high as on a ladder or scaffold like theeues and traytors to be brought downe with shame and destruction as Pharaohs Baker was lift vp §. 103. How both hauing and wanting prosperitie is a blessing to the Saints 5. Quest How is the inioying or wanting of prosperitie a blessing to the righteous Answ God in wisdome knowing what is best for them accordingly deales with them he bestoweth prosperitie on them so farre as he seeth it will turne vnto their good and
your master also is in heauen neither is there respect of persons with him FINIS Some faults escaped thus to be corrected PAge 215. line 25. such a dissolution pag. 218. lin 28. haue no direct ibid. in maâ—g l. 8. viro pag. 268. l. 25. the fift com pag. 297. l. 6. A fift reason p. 412. l. 2. and also p. 606. l. 9 point of iniustice p. 629. l. 18. of one equall * Since Midsommer 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 8. cap. 12. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammon Multum loqui est rem superfluis agere verbis Aug. Epist 121. ad Prob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 3. cap. 2. a Paraphernalia Treat 3. §. 21. b Ibid. c Treat 3. §. 22. d Treat 3. §. 19. e Treat 3. §. 18. f Treat 4. §. 18. g Ephes 5. 33. See Treat 1. §. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Mat. 11. 30. Methodusintelligentiae parens est magistra memoriae Ordo memoriae maximè lumen affert Cic. 2. de Orat. Church-court in Black-Fryers London 2. Febr. 1621. a Num. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit Note Doct. b Matt. 22. 38 39. c Heb. 13. 15 16. d Psal 16. 2. e Iob 22. 3. 35. 7. f Iob 35. 8. g Psal 16. 3. 1. Vse A note of hypocrisie Iam. 1. 26. Isa 58. 3 c. Mic. 6. 6. c. Matt. 23. 14. 1 Ioh. 4. 20. 2. Vse Put not off one dutie with another Matt. 23. 23. Matth. 19. 6. 2. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. 1 Cor. 10. 24. Quest Rom. 12. 10. How superiours ought to subiect themselues Answ Difference betwixt subiection of Reuerence and Seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 4. Difference betwixt the worke and manner of doing it Phil. 2. 3. Euery one vnder some authoritie Matth. 8. 9. Rom. 13. 1. Heb. 13. 17. Difference betwixt Magistrates and Ministers authoritie Reason Euery ones Office for the good of another 1 Cor. 10. 24. 1. Vse Exhòrtation vnto all to doe seruice Est 10. 3. 1 Cor. 9. 19. 10. 33. Prou. 4. 3 4. Gen. 16. 6. Luke 7. 2. Rom. 12. 16. Gal. 5. 13. 2. Vse Dehortation from swelling one against another Gal. 3. 28. 1 Cor. 12. 27. Ephes 4. 2. 1. What the feare of God is The causes of it Two effects of a filiall feare of God Deum timere est nulla mala facere nulla bona quae faci enda sunt praete rire Bernar. de modo benè viuen ser 4. 2 Chro. 19. 6 7. Prou. 8. 13. Job 1. 1. Difference betwixt filiall and seruile feare Bernard loc citat Rom. 8. 15. * Est timor ne amittatur gratia beneficij Hic timor cast us est non eum charitas eijcit sed asciscit August epist 120. Qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. Jam. 2. 19. Luke 1. 74. 2. How God is the proper obiect of feare Gen. 31. 42 53. Quest. Ans. How men are to be feared Rom. 13. 7. Matth. 10. 28. 3. Euery dutie to be seasoned with a feare of God Psal 2. 11. 2 Cor. 7. 1. Phil. 2. 12. Acts 9. 31. a a Gen. 22. 12. b b 42. 18. c c Iob 1. 1. Deut. 6. 13. Matth. 4. 10. Isa 29. 13. Matth. 15. 9. Psal 34. 11. 4. Why a feare of God is so much vrged Deut. 11. 13. Deut. 30. 16. Gal. 5. 13. 1 Cor. 16. 14. Matth. 22. 38. Rom. 13. 10. Doct. d 2. Sam. 23. 3. e Gen. 42. 18. f Isa 11. 2 3. 2 Chron. 19. 7. 1 Pet. 2. 17. Obiect Answ Difference betwixt doing a thing for feare of God and feare of man Reason The power of a feare of God Vse The necessitie of a feare of God Gen. 20. 11. Rom. 3. 11 c. Doct. 2 Sam. 23. 3. 2 Chro. 19 9. Neh. 5. 15. 1 Pet. 2. 17. Coloss 3. 22. 1 Pet. 2. 13. Eph. 5. 22. 6. 1 6. 1. Reason God the highest Lord. 2. Reason God the Iudge of all 1. Vse The folly of all those who feare man more than God Gen. 3. 6. Exod. 32. 1. 1 Sam. 15. 21. 2 Chro. 24 7. Marke 15. 15. Euscb hist Eccl. lib 2. cap. 7. Luke 12. 4 5. 2 King 1. 9 c. Ier. 44. 19. Numb 16. 32. a Numb 11. 29. b 1 Sam. 24. 8. 26. 9. c Gen. 39. 10. 1 Sam. 22. 17. d Act. 4. 19. Doct. a Eph. 4. 1. b Col. 3. 18 c. 1 Cor. 7. 1 Tim. 3. c 1 Pet. 2. 3. d Tit. 2. See more of this point in The whole armour of God Treat 2. part 1. §. 4. e Tit. 2. 10. 1 Pet. 3. 1 2. Use 2 Doctr. Priuate duties of the familie well beseeme any Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. lib. 1 Reason The familie a seminarie 2 Reason A familie is a representation of Church and common-wealth f 1. Tim. 3. 5. 1 Vse Priuat callings in a familie sufficient callings 2 Vse Reproofe of such as hauing no publike office thinke themselues freed from all dutie Gods blessing on men diligent in their calling g Gen. 31. 42. h Gen. 39. 2. i Exo. 3. 1 2. k 1 Sam. 16. 11 l 1 King 19. 19. m Luk. 2. 8. n Psal 91. 11. n 3. Vse Publike callings may not hinder priuate duties o Ios 24. 15. p 1 Sam. 2. 29. 3. 13. q 1 King 1. 6. Why duties of man and wife first deliuered 1. Man and wife were the first couple 2. Man and wife are commonly the chiefest in a familie Bis peccat qui exemplo peccat Vse Wiues particular duties first laid downe because they are inferiours a Eph. 6. 1. b Ephes 6. 5. c Col. 3. 18 20 22. d 1 Pet. 3. 1. e Exod. 20. 12. Inferiours duties first taught because they are most backward and loth to performe them Greater difficultie in ruling well than in obeying Ducem velim qui à fronte pariter tergo sit oculatus Timoth. apud Plutarch 2 Sam. 24. 2 c. See Treat 7. §. 37. 1 Sam. 14. 24. c. Seniores inter eos optimos prudentes potentes oportet imperare Iuniores vero parere Plat. de rep lib 3. f Eccl. 10. 16. g Isa 3. 4. h Isa 3. 12. Ambition is it which maketh inferiours loth to be subiect 2. Inferiours duties first deliuered to teach them how to winne their gouernours fauour i Psal 38. 20. 3. By obeying men learne to rule well Parendo disces imperare Arist Polit. lib. 3. c. 3. Use Reasons why gouernours ought first to performe their duties Vterque suum praeoccupet officium Chrys hom 26. in 1 Cor. 11. Reasons why inferiours ought first to performe their duties k Rom. 8. 7. Gen. 3. 16. l See Treat 3. §. 4. Exod. 23. 2. Si propter Deum viro parueris noli proponere quae ab eo fieri deceant sed ea quibus
reason of their place they ought to goe before such as are vnder them Thirdly a faithfull performance of their duty is an especiall means to keepe their inferiours in compasse of theirs Fourthly their failing in duty is exemplary it causeth others vnder them to faile in theirs and so it is a double sin Fiftly their reckoning shall be the greater for of them who haue receiued more more shall be required It were therefore to be wished that superiours and inferiours would striue who should beginne first and who should performe their owne part best and in this kinde striue to excell as runners in a race striue in running to out-strip one another But if question be made who shall beginne I aduise inferiours not to stand out in this strife but to thinke the Apostle first inciteth them and that it is the safest for them to begin for in this contention inferiours are like to fare the worst by reason of the power which superiours haue ouer them And though it be more against our corrupt proud and stout nature to be subiect and obey yet let vs so much the more endeuour to yeeld duty in this kinde For it is an especiall part of spirituall prudence to obserue what our corrupt nature is most prone vnto and wherein it most swelleth up that therein we may most striue to beat it downe nature is contrary to grace and the wisdome of the flesh is enmitie against God §. 11. Of the reasons why wiues duties are first taught Quest Why among other inferiours are wiues first brought into the schoole of Christ to learne their duty Answ Many good reasons may be giuen of the Apostles order euen in this point First of all other inferiours in a family wiues are farre the most excellent and therefore to be placed in the first ranke Secondly wiues were the first to whom subiection was inioyned before there was childe or seruant in the world it was said to her thy desire shall be subiect to thine husband Thirdly wiues are the fountaine from whence all other degrees spring and therefore ought first to be cleansed Fourthly this subiection is a good patterne vnto children and seruants and a great means to moue them to be subiect Fiftly I may further adde as a truth which is too manifest by experience in all places that among all other parties of whom the Holy Ghost requireth subiection wiues for the most part are most back ward in yeelding subiection to their husbands But yee wiues that feare God be carefull of your duty and though it may seeme somewhat contrary to the common course and practise of wiues yet follow not a multitude to doe euill Though it be harsh to corrupt nature yet beat downe that corruption yea though your husbands be backward in their duties yet be ye forward and striue to goe before them in yours remembring what the Lord saith Mat. 5. 46 47. If you loue them which loue you what singular thing doe ye Yea remembring also what the Apostle saith 1 Tim. 2. 14. The woman was first in the transgression and first had her duty giuen vnto her and was made for the man and not man for the woman Thus shall ye deserue that commendation of good wiues Many haue done vertuously but ye excell them all Hauing hitherto handled the forenamed generall instructions I will proceed to a more distinct opening of the words and collect such obseruations as thence arise and then particularly declare the seuerall duties which the three orders in a family owe each to other §. 12. Of wiues subiection EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. THe word by which the Apostle hath noted out the duties of wiues is of the middle voice and may be translated passiuely as many haue done or actiuely as our English doth submit your selues and that most fitly for there is a double subiection 1. A necessary subiection which is the subiection of order 2. A Voluntary subiection which is the subiection of duty The necessary subiection is that degree of inferioritie wherein God hath placed all inferiours and whereby he hath subiected them to their superiours that is set them in a lower ranke By vertue thereof though inferiours seeke to exalt themselues aboue their superiours yet are they subiect unto them their ambition doth not take away that order which God hath established A wife is in an inferiour degree though she domineere neuer so much ouer her husband The Uoluntary subiection is that dutifull respect which inferiours carry towards those whom God hath set ouer them whereby they manifest a willingnesse to yeeld to that order which God hath established Because God hath placed them vnder their superiours they will in all duty manifest that subiection which their place requireth Because it is a duty which is here required the Voluntary subiection must needs be here meant and to expresse so much it is thus set downe submit your selues Though the same word be here vsed that was in the former verse yet it is restrained to a narrower compasse namely to subiection of reuerence Here learne that to necessary subiection must voluntary subiection be added that is duty must be performed according to that order and degree wherein God hath set vs. This is to make a vertue of necessity Vnder this phrase submit your selues all the duties which a wife oweth to her husband are comprised as I shall afterwards more distinctly shew §. 13. Of the persons to whom wiues must be subiect In setting downe the parties to whom wiues owe subiection the Apostle noteth a particle of restraint owne and that to shew that a wife ought to haue but one husband which is more plainly expressed in another place by the same phrase let euery woman haue her owne husband that is only one proper to her selfe so as It is vnlawfull for a wife to haue more than one husband at once A wife must submit her selfe only to that one proper husband and to no other man as she is a wife and yeeldeth the duty of a wife so as the subiection of adulteresses is here excluded and the duty required is that A wife must yeeld a chaste faithfull matrimoniall subiection to her husband Here by the way note the foolish collection of Adamites Familists and such like licentious libertines who from the generall words which the Apostle vseth men and women inferre that all women are as wiues to all men and that there needeth not any such neere coniunction of one man with one woman Which beastly opinion as it is contrary to the current of Scripture and to the ancient law of mariage two shall be one flesh so also to this clause their owne husbands The Apostle in vsing those generall words followed the Greeke phrase which putteth those two words men women for husbands and wiues so also doe other
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
denieth it to them so farre as he seeth it will turne to their hurt Whensoeuer therefore God bestoweth any temporall blessing on his Saints it is a token of his favour and whensoeuer he denieth any the very deniall is also a fruit of his fauour Herein is it verified that All things worke together for good to them that loue God so as if they abound it shall goe well with them if they want it shall goe well with them if they be in high place it shall goe well with them if in meane place it shall got well with them if they be at libertie if in prison if they be in health if sicke in what estate soeuer it shall goe well with them 6. Quest How is it then that Saints are oft brought to such extermities that they are forced to complaine that it is very ill with them Answ There is flesh and bloud in them by reason of the weaknesse whereof they are forced to complaine but the present apprehension of weake flesh is not sufficient to impeach the truth of Gods promise they consider not in their present extremitie what is Gods minde what his manner of dealing with them how needfull it is that so they should be dealt withall what end and issue the Lord will giue in truth it is better with them then they wot of Some weightie reasons there be which moue God to bring them to that extremitie wherein they are and those respecting his owne glorie or the edification of others or their owne good as curing some dangerous disease manifesting the grace of God bestowed vpon them drawing them neerer to God making them long the more for heauen with the like §. 104. Of long-life how farre forth it is a blessing Concerning the second branch of Gods promise long-life other questions are to be resolued 1. Quest Is long-life a blessing Answ Yea else would not God here and in other places haue promised it as a reward nor haue bestowed it on his Saints The reasons to proue it to be a blessing may be drawne to three heads 1. Gods glorie 2. the good of the Church where they liue 3. their owne good 1. Gods glorie is much aduanced by the long life of the Saints for the longer they liue the more they doe themselues obserue Gods wonderfull workes and the more they doe make them knowne and declare them to others But in the graue all is forgotten 2. Gods Church is greatly edified thereby in which respect the Apostle saith to abide in the flesh is more needfull for you In the Saints that is true which Elihu saith should be namely that daies speake and multitude of yeeres teach wisdome The longer the Saints liue the more good they doe but after death they doe none when the night commeth no man can worke vpon which ground the Apostle exhorteth to doe good while we haue time 3. The Saints by long liuing purchase to themselues great honour and dignitie among Gods people and a strong stedfast confidence in God Men regard a good old seruant much more will God Two strong props haue old Saints to establish them and make them bold one is a remembrance of Gods former fauours whereby their hope of eternall life is made more sure vnto them another is a kinde of present expectation of the accomplishment of Gods promises which they haue long waited for By this it appeares that this particular promise is no light matter of small moment but a strong motiue to stirre vp children to obedience §. 105. Of long life prouing a curse to the wicked 2. Quest Why then is long life giuen to many wicked ones and why are many Saints cut off Answ Long life is of the same kinde that prosperitie is it may be turned to a curse as well as proue a blessing The wicked by liuing long on earth make their sins grow to the full as is implied of the Amorite they make their name to stinke the more on earth as a carion the longer it remaineth aboue ground the more it stinketh and they cause the greater torment in hell to be inflicted vpon them for as sinne is increased so shall that torment be increased The righteous haue their daies shortned for their good when they are shortned and that in these and such like respects 1. That they may be taken from the euill to come 2. That they might be made an example to others 3. That by a temporall death eternall condemnation might be auoided 4. That their chiefest and greatest reward might be hastened §. 106. Of limiting the promises of temporall blessings Thus we see there may be iust cause to alter as the former branch of this promise prosperitie so the latter branch of it long-life and yet no wrong thereby redound to the righteous nor benefit to the wicked 3. Quest Is not the truth of the promise impeached thereby Answ No whit at all For first all promises of temporall blessings are limited with such a condition as this if the performance of it may stand with Gods honour and the good of the partie to whom it is made 2. God doth neuer simply depriue his Saints of that which is promised but only in stead of it giueth a better as in taking away wealth he giueth the more store of grace in restraining liberty of body he giueth freedome of conscience with affliction he giueth patience by taking away this temporall life he giueth eternall life God herein dealeth as if one who hauing promised so much iron should in stead thereof giue as much siluer or for siluer giue gold and so for one pound giue the worth of hundreds or thousands §. 107. Of appropriating prosperity and long-life to the obedience which children yeeld to their parents 4. Quest Why is long-life and prosperity appropriated to this kinde of righteousnesse Answ It is not so appropriated to this as if it appertained to no other for it is elsewhere in generall promised to the obseruers of the whole law and to other particular branches thereof beside this yet in these and such like particular respects is it applied to the obedience of children 1. Because obedience to parents is one of the surest euidences of our conformity to the whole law in that thereby we shew our respect of Gods image and lay a good foundation for the performing of all dutie to man 2. Because a childes performing of his dutie to his parents is vnder God an especiall meanes that they doe well and liue long for as rebellious children make their parents with griefe to come the sooner to their graues so dutifull children make them to continue the longer in prosperity the Lord in recompence promiseth to such a childe prosperity and long life 3. Because parents are an especiall meanes to procure the welfare and long life of their children partly by their prouident care as Noami said to Ruth
to dispose them neither is she â—ound to aske any further consent of her husband For it is the wiues place and dutie to guide or gouerne the house by vertue whereof prouiding sufficiently for the family she may as she seeth good occasion of such goods as are set apart to be spent distribute to poore or otherwise This I haue noted for such tender consciences as thinke they cannot giue a bit of bread or scarp of meat to a poore body or make a messe of broth or caudle for a sicke body except they first aske their husbands consent Prouided that if her husband expresly forbid this liberty she take it not except necessity require it But our question is concerning such goods as the husband hath not set apart but reserued to his owne disposing §. 22. Of a wiues liberty in extraordinary matters II. For the occasion of disposing goods it may be ordinary or extraordinary Extraordinary for the good of the husband himselfe and others in the family or such as are out of the family If there fall out an extraordinary occasion whereby the wife by disposing the goods without or against the consent of her husband may bring a great good to the family or preuent and keepe a great mischiefe from it she is not to stay for his consent instance the example of Abigail Thus a faithfull prouident wife obseruing her husband to riot and to spend all he can get in carding dicing and drinking may without his consent lay vp what goods she can for her husbands her own her childrens and whole housholds good This is no part of disobedience but a point wherein she may shew her selfe a great good helpe vnto her husband for which end a wife was first made Concerning such as are out of the family if they be in great need and require present releefe though the wife know her husband to be so hard-hearted as he will not suffer her to releeue such an one yet without his consent she may releeue him The ground of this and other like cases is that rule laid downe by the Prophets and by Christ himselfe viz. I will haue mercie and not sacrifice If God in case of mercie dispenseth with a dutie due to himselfe will he not much more dispense with a dutie due to an husband §. 23. Of a wiues restraint in disposing goods without consent of her husband and of the ground of that restraint Out of all these things thus premised I gather the true state of the question in controuersie concerning the power of wiues in disposing the goods of the family to be this Whether a wife may priuily and simply without or openly and directly against her husbands consent distribute such common goods of the family as her husband reserueth to his owne disposing there being no extraordinary necessity The most ancient and common answer vnto this question hath beene negatiue namely that a wife hath not power so to doe whereunto I for my part subscribe The ground of this answer is taken from that primary law of the wiues subiection Thy desire shall be vnto thine husband How is her desire subiect to her husband if in the case propounded she stand not vpon his consent It is further confirmed both by the forenamed and also by all other proofes that might be produced out of the Scripture concerning the subiection of wiues vnto their husbands If in ordering the goods of the family she yeeld not subiection wherein shall she yeeld it Against this ground-worke some obiect that the same law of subiection is imposed vpon a younger brother in the very same words and yet a younger brother was not therby bound to haue his elder brothers consent in disposing his goods Answ The law of the regality as I may so speake and preheminency of the first borne was vnder those words ordained and therfore a younger brother was made a subiect to his elder while he remained in the family as a sonne to the father The elder brother was as a lord ouer his other brothers whereupon when Isaak conferred the right of the first borne vpon Iaakob thinking he had beene his eldest sonne Esau he vsed these words Be lord ouer thy brethren and let thy mothers sonnes bow downe to thee Which being so questionlesse the younger brother might not simply without or directly against the elder brothers consent dispose the goods of the family so as this obiection more strongly establisheth the forenamed argument Againe it is obiected that that old law is to be expounded of weighty matters Answ The Apostle who was guided by the spirit of the law-maker extendeth that law to euery thing But is not this matter of disposing goods a weighty matter The consequences which I shall by and by note to follow hereupon will shew it to be a matter of moment §. 24. Of the example of the Shunemite in asking her husbands consent As another reason may be alleged the Shunemites patterne who asked her husbands consent before she prepared the things that were thought meet for the Prophets entertainment and before she vsed the things which were meet for her iourney Obiect It is indeed commendable for wiues to seeke their husbands consent as she did but where such consent cannot be had it is not necessary Answ This example being grounded vpon a law as we shewed before it doth not only declare what may be done but also what ought to be done And if a wife be bound to haue her husbands consent for doing of a thing by consequence it followeth that she is bound from doing it without her husbands consent 2. Answ They that except against this reason taken from example vse themselues the like reason in other points as the examples of Abigail Ioanna and Susanna for the contrarie 2. Obiect In the Shunemites example there was more then a mercifull releefe of the Prophet namely bringing him into the house to diet and to lodge wherein the husband must haue a chiefe stroake Answ The word of God maketh not that difference betwixt releeuing and entertaining it extendeth a wiues subiection to euery thing wherefore the husband hath a chiefe stroake as well in the one as in the other §. 25. Of the law of a wiues vow A third reason is taken from the law of a wiues vow whereby in generall is implied that a wife might not make a vow without her husbands consent whence it followeth as an argument taken from the greater to the lesse that she may not dispose the goods without his consent Yea the Law further expresly saith that though she hath vowed yet her husband hath power to disanull her vow Note here how the Lord will rather depart from his owne right as I may so speake then haue that order which he hath appointed betwixt man and woman broken The Lords right was to haue what was vowed to him performed the order which he appointed
â—reditor ouer a desperate debtor 4. A fierce fiery countenance as of an angry King ouer a â—biect that hath displeased him These and such like countenances as they manifest a proud stout furious discontented disposition of heart so they cannot but giue great discontent to a wife yea and much affright her being but a weake vessell and alienate her heart and affection from him §. 42. Of an husbands familiar gesture with his wife II. An husbands gesture ought to be so familiar and amiable towards his wife as others may discerne him to be her husband and his wife may be prouoked to be familiar with him They which this way are ready to shew themselues kind and milde husbands are prone to exceed and so to fall into an extreame on the right hand for some are neuer well but when they haue their wiues in their laps euer colling kissing and dallying with them they care not in what company thus they shew more lightnesse fondnesse and dotage then true kindnesse and loue which forgetteth not an husband-like grauity sobriety modesty and decency Some sticke not to alledge Isaacks sporting with Rebeckah to countenance their lasciuiousnesse But they forget that what Isaak did was when he and his wife were alone he was seene through a window Much greater liberty is granted to man and wife when they are alone then in company Besides there are many other waies to shew kindnesse and familiarity then by lightnesse and wantonnesse §. 43. Of an husbands strangenesse to his wife Contrary to the familiaritie I speake of is as we speake strangenesse when an husband so carrieth himselfe towards his wife as if she were a stranger to him if he come in coÌ„pany where his wife is of all other women he will not turne to her nor take notice of her This fault is so much the greater if such a man be of a free pleasant cariage and vse to be merry and familiar with other women Though his mirth and familiarity be such as is not vnbeseeming a Christian yet his cariage being of another temper towards his wife it may be a meanes to breed iealousie in her Many thinke outward kinde gesture towards wife to be fondnesse but if they knew what a meanes it is to stirre vp increase and preserue loue in a wiues heart to her husband they would be otherwise minded §. 43. Of an husbands giuing fauours to his wife III. Actions are of all other the most reall demonstrations of true kindnesse wherein an husband must not faile as he would haue his kinde speech countenance and gesture to be taken in the better part Kindnesse and mildnesse in action consisteth in giuing fauours as we speake vnto his wife This is expresly noted in Elkanah who euery yeere gaue fauours to his wiues Thus an husband as he testifieth his loue to his wife so he will much prouoke her to doe all duty to him A small gift as an action of kindnesse freely giuen not vpon any debt but in testimony of loue doth more worke on the heart of her to whom it is giuen then much more giuen vpon contract or for a worke done whereby it may seeme to be deserued In giuing fauours to a wife an husband ought to be more bountifull and liberall then to others that so she may see thereby he loues her aboue all as it is noted that Elkanah gaue Annah a worthy portion because he loued her And in giuing fauours it is best to bestow them with his owne hands vnlesse he be absent from her §. 44. Of husbands beating their wiues Contrary are the furious and spightfull actions of many vnkinde husbands heads too heady whose fauours are buffets blowes strokes stripes wherein they are worse then the venemous viper For the viper for his mates sake casteth out his poison and wilt not thou ô husband in respect of that neere vnion which is betwixt thee and thy wife lay aside thy fiercenesse and cruelty Many wiues by reason of their husbands furie are in worse case then seruants for 1. Such as will not giue a blow to a seruant care not what load they lay vpon their wiues 2. Where seruants haue but a time and terme to be vnder the tyranny of such furious men poore wiues are tied to them all their life long 3. Wiues can not haue so good remedy by the helpe of law against cruell husbands as seruants may haue against cruell masters 4. Masters haue not such opportunity to exercise their cruelty ouer seruants as husbands ouer wiues who are to be continually at boord and bed with their husbands 5. The neerer wiues are and the dearer they ought to be to their husbands the more grieuous must stroakes needs be when they are giuen by an husbands hand then by a masters 6. The lesse power and authority that an husband hath to strike his wife then a master to strike a seruant the more heauie doe his stroakes seeme to be and the worse doth the case of a wife seeme to be in that respect then of a seruant Not vnfitly therefore is such a man if he may be thought a man rather then a beast said to be like a father-queller and mother-queller Quest May not then an husband beat his wife Answ With submission to better iudgements I thinke he may not my reasons are these 1. There is no warrant thorowout the whole Scripture by precept or example for it which argument though it be negatiue yet for the point in hand is a forceable argument in two respects 1. Because the Scripture hath so plentifully and particularly declared the seuerall duties of husbands and wiues and yet hath deliuered nothing concerning an husbands striking and beating his wife 2. Because it hath also plentifully and particularly spoaken of all such as are to correct and of their manner of correcting and of their bearing correction who are to be corrected and of the vse they are to make thereof and yet not any thing at all concerning an husbands punishing or a wiues bearing in this kinde The Scripture being so silent in this point we may well inferre that God hath not ranked wiues among those in the family who are to be corrected 2. That small disparity which as I haue before shewed is betwixt man and wife permitteth not so high a power in an husband and so low a seruitude in a wife as for him to beat her Can it be thought reasonable that she who is the mans perpetuall bed-fellow who hath power ouer his body who is a ioynt parent of the children a ioynt gouernour of the family should be beaten by his hands What if children or seruants should know of it as they must needs for how can such a thing be done in the house and they of the house know it not can they respect her as a mother or a mistresse who is vnder correction as well as they 3. The neere
to be too strict and precise or too suspicious and iealous or too couetous and worldly This maketh them take what callings what matches what apparrell what allowance they thinke best whence many mischiefes arise which would all easily be auoided if they would lay downe that presumptuous conceit and labour to obserue the forenamed direction §. 36. Of childrens yeelding to practise at their parents command such things as in their iudgements they cannot thinke very meet 2. Though children cannot in their iudgements thinke that which their parents require to be the fittest and meetest yet being pressed thereto by the peremptory command of their parents in practise they ought to yeeld vnto it saying to their parents as Peter to the Lord Neuerthelesse at thy word I will doe this Thus did Iaakob yeeld to Rebekah he thought by doing that which his mother bid him he should seeme a â—â—ocker to his father yet she vrging him he did it Quest May not a childe yeelding better reason then his parent refuse to doe what he thinketh vnmeet or at least forâ—eare to doe what he is commanded till he be better informed â—f the meetnesse thereof Answ With reuerence and humility he may render his reason why he thinketh it not meete and desire his parent not to vrge it vpon him This did Iudah one of the sonnes of Iaakob and is not blamed for it and parents ought in such a case to yeeld to their children as Iaakob did But yet if in things indifferent parents be otherwise minded then their children and will haue their children yeeld to them they must yeeld For 1. In in different things the command of a parent is a warrant to the childe by reason of this extent all things so as the parent may sinne in commanding that in doing whereof the childe may not sinne Who can cleare Rebeckah of sinne in commanding Iaakob to deceiue his father yet I take it that Iaakob cannot iustly be blamed for obeying 2. Children doe thus manifest an high esteeme of their parents and very great respect towards them they shew how desirous they are to please them and how fearefull to offend them When the will of parent and childe consent there is no such triall 3. By this meanes peace and loue is better preserued betwixt parent and childe a parents anger is stopped the effects thereof auoided and many other mischiefes preuented which oft fall out when inferiours refuse to yeeld to their superiours who haue authority ouer them Contrary is their preposterous peremptorines who will doe nothing against their own mind will though their parents require it neuer so much This phrase If thou wilt not send we will not goe downe which Iudah vsed to his father though in a good cause was too peremptory for a childe They who obstinately refuse to doe those things which are against their owne minde must needs come short of this extent Obey in all things Yea they shew that what they doe is rather for their owne sakes because they like it then for their parents sake What obedience then may that be thought to be Yet this is all the obedience which many children will yeeld If they thinke not that which their parents require to be meet nor faire nor foule meanes shall moue them to doe it whereby many children doe much prouoke their parents Let such children know that it is euery way more safe for them at the instant command of their parent to doe that which they conceiue to be vnmeet then peremptorily to disobey their parents which is more then vnmeet euen vnlawfull §. 37. Of the restraint of childrens obedience The restraint of childrens obedience is expressed in this clause in the Lord which phrase affordeth a necessary limitation in obeying their parents who are but parents of our flesh men and women subiect to erre in their commandements and to require such sinfull things as their children may not with a good conscience performe The limitation then which the forenamed clause in the Lord affordeth is this Children must performe no other obedience to their parents then may stand with their obedience to God The reasons rendred by the Apostle proue as much This is right this is well pleasing to the Lord. But to obey parents against the Lord is neither right nor wellpleasing to the Lord. If therefore parents command their children to doe any thing which the Lord hath forbidden them they ought not to doe it On this ground did Michal well in suffering her husband Dauid to escape out of the handes of Saul her father I iustifie not her manner of carying the matter with vntruths and false tales but her refusing to yeeld to her fathers minde and will is iustifiable and that in two respects 1. In that the difference was betwixt her husband and father Now by Gods law a wife is to yeeld to her husband rather then to her father 2. Because she knew her father sought to slay him if then she had deliuered him into the hands of her father she had made her selfe accessary to murder In this latter respect Ioâ—â—athan also did well in refusing to fetch Dauid at his fathers command Thus if a father command his childe to goe to Masse to forsweare himselfe to marry an Idolater to steale to lie or to commit any other sinne forbidden by God the childe ought not to obey those things cannot be done in the Lord. Againe if parents forbid their children the doing of any necessary duty commanded of God the childe ought to doe it notwithstanding the parents inhibition We may well thinke that Ahaz who set himselfe so violently to deface the holy things of God to prophane his ordinances and to shut vp the doores of Gods House gaue strait charge to his sonne that he should not repaire them againe yet Hezekiah so soone as he had power did repaire all If a parent forbid his childe to goe to the Protestants Churches to heare a Sermon to pray in a knowne tongue to giue iust weight and measure to speake the truth when he is called to witnesse it with the like he must be of Daniels minde and notwithstanding that prohibition doe the things which God requireth §. 38. Of childrens sinne in yeelding to their parents against God Contrary to this limitation is on the one side a flattering eie-seruice in many children who care not what they doe be it good or euill lawfull or vnlawfull so they may please their parents thereby and on the other side a slauish fearefulnesse which maketh them so to dread their parents as they feare not God at all they will rather choose to sinne and so prouoke Gods wrath then doe any thing whereby their parents wrath may be prouoked It is a brand set vpon euill kings that they walked in the waies of their fathers and mothers and did wickedly as they counselled them Wherefore the following and obeying of
beaten downe with blowes Smite a scorner saith the wise man and againe Iudgements are prepared for scorners and stripes for the backe of fooles Seeing seruants in yeares are in this case to be corrected it is further requisite to put a difference betwixt the kinde or measure of correction which is giuen to them and to the younger sort if they be corrected as children they may either make a toy of it or the more disdaine at it Blewnesse wound and stripes piercing into the inward parts of the belly are a purging medicine against euill to stout seruants of ripe yeares 2. If there be a master and mistresse ioynt gouernours ouer an house it is fittest for the master to correct men-seruants the mistresse maids Abraham put his maid ouer to Sarah in such a case Yet if a maid should wax stout and mannish and turne against her mistresse she being weake sickly with child or otherwise vnable to master her maid the master may and must beat downe her stoutnesse and rebellion so much did the law of God permit 3. If seruants be of an ingenious disposition willing and forward to doe that which belongeth vnto them sorry when they haue committed a fault and carefull to amend their faults many things may be passed ouer in them which must be corrected in others To this may be applied the counsell of the wiseman Take no heed to all the words that are spoken 4. Correction must be measured according to the greatnesse of the fault punished and the circumstances whereby the fault may iustly be aggrauated The seruant that knew his masters will and did it not shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk. 12. 47 48. Many aberrations are daily committed contrary to euery branch of this direction in that masters and mistresses in exercising this part of their power are carried away with passion and doe that which they doe in this kinde after their owne pleasure Thus they turne a dutie into sinne and by vndue correcting of their seruants prouoke God to correct them in his wrath either here or in the world to come §. 17. Of masters power ouer their seruants in and about their mariage The third point to be noted concerning a masters power ouer his seruant is about his seruants mariage Sundry questions are moued about this point which I will briefly resolue 1. Quest Haue masters power to order and dispose their seruants mariage as they please Answ No not without the free consent of the seruants themselues for mariages must be made with the free consent of the parties that are maried Obiect The law implieth that a master hath power to giue his seruant a wife for it sheweth whose those children shall be that are borne to that seruant to whom a master hath giuen a wife Answ 1. That law is to be vnderstood of such seruants as being strangers were bond-slaues ouer whom masters had a more absolute power then ouer others 2. The masters power of giuing did not simply force the seruant to marie the party so giuen but restrained the seruant from marying any other then whom the master should giue 2. Quest Is not a masters power in the matter of mariage as great ouer a seruant as a parents ouer a childe Answ No. See the reason Treat 5. § 20. 3. Quest May a master denie his seruant liberty to marie Answ Yea for the time that the seruant hath couenanted to be a seruant with his master For that time a seruant is part of his masters goods and possessions As bond seruants were a masters possession for euer so couenanted seruants are his possession for the time of their couenant When God gaue the deuill leaue to seize on all that Iob had by vertue of that permission he seized on all kindes of Iobs seruants bond and free as well as on his goods which he could not haue done if Iobs seruants had not beene as his goods Yet notwithstanding if seruants shall make it knowne to their master that necessity requireth they should marie such respect ought to be had to the chastity euen of seruants as in this case I may vse the phrase with the Apostle vseth in reference to children Let them be maried 4. Quest What if seruants marie without consent of masters is that mariage nullified thereby Answ No. The mariage being otherwise rightly performed remaineth a firme mariage though the seruants in so doing haue sinned for which their master may iustly punish them 5. Quest May a master keepe his seruants so maried without his consent from their bed-fellowes Answ He may exact the whole time of his couenant for seruice but that power which by the bond of mariage husbands and wiues haue ouer one anothers bodies suffereth them not to be altogether separated one from another Besides our law freeth a maid-seruant when she is maried from her masters couenant §. 18. Of masters rigour in forcing mariages on seruants or in separating man and wife Contrary to a masters power doe they who force their seruants to marie whom they like not as when a master hath defloured his maid to couer his shame he will make one of his seruants marie her They also doe contrary to their power who seeke to separat their seruants that are maried from their bed-fellow some will keepe the man at his house day and night from his wife and so the wife from her husband others will send one of them into remote parts of the land where the other shall not know yea others will be sure to keepe them one from another for they will send one of them beyond sea for many yeares together if not for euer These practises are against the law of mariage and too rigorous and vniust §. 19. Of masters power to dispose their seruants persons The fourth point to be noted of a masters power ouer his seruants respecteth their persons which so properly belong to a master for the time of their seruice as he may not only keepe them himselfe for his owne seruice but also passe them ouer and giue or sell them to another By Gods law not only strangers but Iewes also might be sold for seruants The customes and statutes of our land doe also permit masters to make ouer their seruants from one to one and on their death-beds to bequeath them to whom they will euen as their goods and possessions That this power be not abused in the executing thereof masters must principally respect the good of their seruants and for that end put them ouer to fit masters such masters as may doe them good and not euill all the time of their abode with them and seruice vnder them Contrary hereunto doe they who aime meerely at their owne aduantage not caring to whom they put ouer their seruants so they may make gaine thereby Some will sell
23 24. 23. Christ is the head of the Church and he is the Sauiour of the body 24. The Church is subiect vnto Christ in euery thing BEhold here the mutuall relation betwixt Christ the Church  Wherein note concerning Christ 1. His preheminence ouer the Church he is her head 2. His goodnesse to her he is her Sauiour Note also concerning the Church 1. Her prerogatiue she is the body of Christ 2. Her dutie In laying downe whereof there is noted 1. Wherin it consisteth The Church is subiect to Christ 2. How farre it extendeth in euery thing The title Head is giuen to Christ in two respects 1. In regard of his dignitie and dominion ouer the Church 2. In regard of the neere vnion betwixt him and the Church This vnion is more fully expressed afterwards vers 30. The dignitie of Christ is here principally intended so as Christ is the highest in authoritie ouer the Church the titles Lord Father Master Doctor Prophet First-borne with the like being by a kinde of excellencie and proprietie attributed to him proue as much The causes hereof are 1. The good pleasure of God his Father 2. The dignitie of his person being God-Man 3. The merit of his sacrifice whereby he hath redeemed and purchased his Church vnto himselfe 4. The omnipotencie of his power whereby he is able to protect it 5. The all-sufficiencie of spirit whereby he is able to giue to euery member all needfull grace Till the Pope of Rome can shew so good reason for this title Supreme head of the whole Church we will account him a blasphemous vsurper thereof Object He is not accounted an Imperiall head as Christ is but only a Ministeriall head Answ 1. This distinction is without all ground or warrant of Scripture 2. It implieth plaine contradiction For to be a ministeriall head is to be an head and a minister which is all one as an head and a member in relation to the same thing 3. Though in these two words Imperiall Ministeriall they may seeme to aduance Christ aboue the Pope yet in their owne interpretation of these words they make the Pope equall to Christ if not aduance him aboue Christ For they say that Christ is an imperiall head to quicken the Church inwardly and the Pope a ministeriall head to gouerne it outwardly First let it be noted how little congruitie this exposition hath with the words expounded Doth this word imperiall intimate a quickning vertue Doth this word ministeriall implie a gouerning power Nay is there not great incongruitie in this that Christ should be the Imperiall head and yet the Pope an head to gouerne Besides doth not this rend asunder two of Christs offices and leauing one to Christ giue another to the Pope and so make him equall with Christ If the particular branches of this gouernment which is giuen by papists vnto the Pope by vertue of his headship be obserued we shall finde that to be verified in him which the Apostle hath foretold concerning Antichrist that as God he sitteth in the temple of God shewing himselfe that he is God For they giue to him the keyes of heauen and hell to shut or open the one or other as pleaseth him they giue him power to dispense with Gods lawes to coine articles of faith to make lawes to binde mens consciences directly and immediatly to giue pardon for sinne to free subiects from allegeance to their Soueraignes to canonize Saints and what not But to let these impious blaspliemies passe beside that this prerogatiue of Christ to be head of the Church is incommunicable for thereby the Apostle proueth Christ to be aduanced farre aboue all principalitie and power and might and dominion and every name c. Christ needeth not for the execution of his office therein any Vicar or Deputie for as head he filleth all in all things and by his eternall spirit is he in heauen earth and euery place where any of his members are according to his promises made vnto his Church Much comfort and great confidence must this needs minister to all such as haue assurance that they are of this bodie for hauing so mightie so wise so mercifull an head an head so sufficient euery way who can instruct direct guide gouerne protect and helpe them in all their needs whatsoeuer what need they feare When we are assaulted by Satan or any way set vpon by any of his instruments or are in any distresse or need let vs lift vp the eies of our faith higher then we can the eies of our bodie and in heauen behold this our head who is inuisible and we cannot but receiue from thence much comfort and incouragement §. 18. Of the benefit of Christs headship The Goodnesse of Christ is set downe in these words and he is the Sauiour of the bodie Euery word almost hath his emphasis 1. The copulatiue particle AND sheweth that The goodnesse which Christ doth for his Church he doth because he is the head thereof O how happie a thing is it for the Church that it hath such an head an head that doth not tyrannize ouer it nor trample it vnder foot an head that doth not pole or peele the Church but procureth peace and safetie to it When Naomi sought to make a match betwixt Boaz and Ruth that he might be her head what saith she Shall I not seeke rest for thee that it may be well with thee It is therefore the office of an head to be a Sauiour to procure rest and prosperitie to the bodie whose head it is Happie were it for Kingdomes Common-wealths Cities Churches Families wiues and all that haue heads if they were such heads that because they are heads they would endeuour to be Sauiours §. 19. Of Christ a sufficient Sauiour In laying forth the goodnesse of Christ three things are noted 1. The Kinde of goodnesse which is Saluation the Sauiour 2. The person that performeth it he himselfe 3. The parties for whom he performeth it the body 1. The Greeke word translated Sauiour is so emphaticall that other tongues can hardly finde a fit word to expresse the emphasis thereof it being attributed to Christ implieth that Christ is a most absolute and perfect Sauiour he is euery way a sufficient Sauiour able perfectly to saue euen to the very vttermost He saueth Soule and Body he saueth from all manner of miserie which is intimated by that particular from which he saueth namely sinne he shall saue his people from their sinnes Sinne is the greatest and most grieuous euill yea the cause of all miserie they who are saued from it are saued from all euill for there is nothing hurtfull to man but that which is caused by sinne or poisoned by it Before sinne seazed on man he was most happie free from all miserie and so shall he be after the contagion guilt punishment dominion and remainder of sinne
the bodie The former point is clearely set forth by a resemblance which the Apostle maketh betwixt Adam and Christ thus As by the offence of one iudgement came on all men to condemnation euen so by the righteousnesse of one the free gift came on all men vnto iustification of life Here are noted two roots one is Adam the other is Christ both of them haue their number of branches to all which they conuey that which is in them as the root conueyeth the sap that is in it into all the branches that sprout from it The first root which is Adam conueyeth sinne and death to all that come from him and the other root which is Christ conueyeth grace and life to euerie one that is giuen to him for saith he All that the Father giueth me shall come to me and him that commeth to me I will in no wise cast out and a little after he rendreth this reason This is the Fathers will that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day Obiect Christ himselfe maketh exception of one where he saith none is lost but the sonne of perdition Answ That phrase sonne of perdition sheweth that Iudas was neuer of this body for can we imagine that Christ is a Sauiour of a sonne of perdition Obiect Why is he then excepted Answ By reason of his office and calling he seemed to be of this body and till he was made knowne none could otherwise iudge of him in which respect Saint Peter saith he was numbred with vs. 2. Answ Christ there speaketh in particular of the twelue Apostles and to be an Apostle of Christ was in it selfe but an outward calling This is a point of admirable comfort to such as haue assurance of their incorporation into Christ they may rest vpon the benefit of this office of Christ that he is a Sauiour We need not thinke of climing vp to heauen and searching Gods records to see if our names be written in the booke of Life Let vs only make triall whether we be of this body or no. For our helpe herein know we that this metaphor of a body implieth two things 1. A mysticall vnion with Christ 2. A spirituall communion with the Saints 1. By vertue of that vnion they who are of Christs body 1. Receiue grace and life from him 2. Are guided and gouerned according to his will 3. Seeke to honour him in all things they doe 4. Are offended and grieued when he is dishonoured by others 2. By reason of their communion with the Saints being fellow members 1. They loue the brethren 2. They are ready to succour such as are in distresse 3. They will edifie one another 4. They retaine a mutuall sympathy reioycing and mourning one with another §. 23. Of the restraint of the benefit of Christs headship to them only that are of his body That none but those who are of Christs body shall partake of the benefit of his office is cleare by other like titles of restraint as his people and his sheepe but especially by denying to the world the benefit of his intercession I pray not for the world saith he In this respect this position out of the Church no saluation is without exception true for the body is the true Catholike inuisible Church he that is not a member of this Church but is out of it hath not Christ to be his head and Sauiour whence then can he haue saluation The former point is not more comfortable to those that haue assurance that they are members of this body then this is terrible to those that giue too great euidence they are no members thereof as all they doe that haue not the spirit of Christ ruling in them but rather rebell against him and beare no loue to the Saints but rather hate them and doe them all the spight they can §. 24. Of the Churches subiection to Christ EPHES. 5. 24. The Church is subiect vnto Christ in euery thing THe duty which the Church in way of thankfulnesse performeth to Christ her head for this great benefit that he is her Sauiour is Subiection Vnder which word is comprised all that obedience and duty which in any kinde Christ requireth of the Church in and by the word Quest Is it possible for that part of the Church which is here on earth to yeeld such obedience Answ It will faithfully endeuour to doe what it can and that honest and vtmost endeuour Christ graciously accepteth for a perfect performance of all In that it is here taken for grant that the Church is subiect to Christ I may as from a generall to particular infer that Whosoeuer is of the true Catholike Church is subiect to Christ and yeeldeth obedience to his word We will runne after thee saith the Church to Christ My sheepe heare my voice and follow me saith Christ of that flocke which is his Church For Christ conueyeth his owne spirit into his mysticall body the Church and into every member thereof which spirit is much more operatiue and liuely then the soule of man If therefore mans soule quickning euery part of the naturall body make them subiect to the head much more will the spirit of Christ bring the members of his mysticall body in subiection to himselfe If the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by the spirit that dwelleth in you Hereby let triall be made of particular visible Churches and of particular persons whether they are in deed of this true Catholike Church or no. Those visible Churches which refuse to be gouerned by Christs word and are wholly gouerned by humane traditions which rise against Christ and play the adulteresses by committing Idolatry are not of this Catholike Church which is subiect to Christ No more are Infidels that defie Christ Heretiques that deny him ignorant persons that know not his will profane persons that despise him wordlings that lightly esteeme him nor any that persecute or scorne him in his members By this we may see that many haue a name that they are of the Church who in deed are not Obiect Many such persons may belong to Gods election and so be of that body whereof Christ is a Sauiour Answ Election in deed giueth them a title to Christ but they cannot reape any benefit by that title till they haue a possession of Christ by vertue of their spirituall vnion with him Neither can they haue any assurance of their election till they finde by the quickning vertue of the spirit that they are vnited vnto Christ Wherefore so long as men remaine destitute of the Spirit of Christ and are possessed with a contrary spirit they may well be iudged for the present to be none of
this body nor to haue any part in Christ their future estate being referred to him who only knoweth what it shall be §. 25. Of the extent of the Churches subiection The extent of the Churches subiection to Christ is without any restraint at all in every thing For there is nothing which Christ requireth of her but she may with a good conscience and must in obedience yeeld unto Iust and pure and perfect are all his commandements there is no error in any of them no mischiefe or inconuenience can follow vpon the keeping of them This extent being here taken for grant I may further inferre that They who are of the true Catholike Church will yeeld vniuersall obedience to Christ they will obey him in all and euery of his commandements Dauid turned not aside from any thing that the Lord commanded him Iosiah turned to the Lord with all his heart according to all the law and Zacharias and Elizabeth walked in all the commandements of God All these were of this Church and of their minde are all others that are of this Church For the spirit of Christ which is in them worketh a thorow reformation euen as the flesh leadeth a naturall man on to euery sinne so the spirit of Christ stirreth him vp to euery good duty In which respect it is said that whosoeuer is borne of God doth not commit sinne Obiect The best Saints in all ages haue transgressed in many things Answ Their sinnes though grieuous haue not wilfully in open rebellion against Christ beene committed but they haue slipped from them partly through their owne weaknesse and partly through the violence of some temptation So as that which the Apostle saith of himselfe may be applied to all that are of the body of Christ That which I doe I allow not Now then is it no more I that doe it but the sinne that dwelleth in me This extent is a good proofe of the truth of subiection for herein lieth a maine difference betwixt the vpright and the hypocrite yea betwixt restraining and renewing grace That restraining grace which is in many hypocrites stirreth them to doe many things which Christ commandeth if at least they crosse not their honour profit ease and the like Herod that notorious hypocrite did many things None that beareth the name of the Church but will be subiect in somethings But none but the vpright who are indeed renewed by the sanctifying spirit of Christ will in all things make Christs will their rule and in euery thing hold close to it preferring it before their pleasure profit preferment or any other outward allurement They who so doe giue good euidence that they are of the body of Christ and may rest vpon it that Christ is their Sauiour §. 26. Of the summe of Husbands duties EPHES. 5. 25. 25. Husbands loue your Wiues euen as Christ also loued the Church and gaue himselfe for it FRom Wiues duties the Apostle proceedeth to presse Husbands duties And as he propounded to Wiues for a patterne the example of the Church so to Husbands he propoundeth the example of Christ and addeth thereunto the patterne of a mans selfe in regard of that naturall affection which he beareth to his body Thus he addeth patterne to patterne and doth the more largely and earnestly presse them because husbands hauing a more honourable place their failing in duty is the more hainous scandalous and dangerous The Apostle restraineth the duties of Husbands to their owne Wiues as he did the duties of Wiues to their owne Husbands For though the same word be not here vsed which was before yet a word of like emphasis is vsed and as good reason there is that our English translators should haue put in this particle owne in this verse as in the 22. verse for proofe whereof read 1 Cor. 7. 2. Where these two words are vsed and both of them translated owne This I haue the rather noted because many who hold that a Wife must haue but one Husband conceit that a Husband may haue more Wiues then one which conceit this particle owne wipeth away All the duties of an Husband are comprised vnder this one word Loue. Wherein that an Husband might be the better directed and whereto that he might be the rather prouoked the forenamed example of Christ and of his loue to the Church is very liuely set forth first generally in these words euen as Christ loued the Church and then more particularly in the words following §. 27. Of the example of Christs loue The note of comparison Euen as requireth no equality as if it were possible for an Husband in that measure to loue his wife as Christ loued his Church for as Christ in excellency and greatnesse exceedeth man so in loue and tendernesse But it noteth an equity and like quality An equitie because there is as great reason that Husbands by vertue of their place should loue their Wiues as that Christ by vertue of his place should loue the Church A like quality because the loue which Christ beareth to the Church is euery way without exception and a loue which turneth to the good and benefit of the Church Hence note two points 1. Husbands must come as neare as they can to Christ in louing their wiues In which respect because they can neuer loue so much as Christ did they must neuer thinke they haue loued enough 2. Though their loue in measure cannot equall Christs loue yet in the manner thereof it must be like Christs a preuenting true free pure exceeding constant loue The measure and manner of Christs loue is distinctly noted Treat 4. § 61. c. and the loue which an husband oweth his wife paralleld applied therto which application may be also made of that Christian mutuall loue which we owe one to another The loue of Christ to the Church is amplified 1. By an Effect thereof in these words He gaue himselfe for it 2. By the End of that effect largely set downe verse 26 27. The effect is noted partly as a Confirmation of the truth of Christs loue Declaration of the measure   The Act he gaue sheweth that his loue was in deed and truth not only in shew and pretence The Object himselfe sheweth that he loued his Church more then his owne life A greater euidence of loue could not be giuen for greater loue hath no man then this that a man lay downe his life for his friend The end of Christs loue set forth vers 26 27. is noted to shew that he so loued his Church for her good and happinesse rather then for any aduantage to himselfe As this example of Christs loue to his Church is set before husbands so it may and ought also to be applied to all Christians and that in a double respect 1. As a motiue to stirre them vp to loue both Christ himselfe and also their brethren 2. As a
exempt them Seeing then that the Church stood in need to be cleansed and sanctified surely The Church in herselfe was as the world polluted Very liuely is this set forth by the Prophet Ezekiel vnder the similitude of a wretched infant borne of a cursed parentage whose nauell was not cut who was not washed salted nor swadled but cast out in the open field polluted with bloud Oft doth the Apostle setting forth the wretched estate of the world note of the true members of the Church that we our selues also were such The Church consisteth of none other then of such as came out of Adams loines Now as all the brood which commeth from vipers adders toads spiders and other like venomous dams are infected with poison so all the sonnes of Adam are polluted with sinne That which is borne of the flesh as is euery mothers childe not the members of the Church excepted for they haue fathers and mothers of their flesh is flesh that is polluted and corrupt Therefore when we are taken into the Church we are borne againe This our former estate by nature is oft and seriously to be thought of and that in respect of Christ Our selues  Others  1. In regard of Christ the more to magnifie his loue Our former estate before he cast the wings of his mercy vpon vs sheweth our vnworthinesse our vilenesse and wretchednesse and in that respect it openeth our heart and mouth to thinke and say O Lord our Lord what is man that thou art mindfull of him and the sonne of man that thou visitest him Lord how is it that thou wilt manifest thy selfe vnto vs and not vnto the world The right knowledge of our former estate and a due consideration thereof maketh vs ascribe all the glory of our present dignity and happinesse to Christ that altered our estate as Saint Paul I thanke Christ Iesus our Lord who hath enabled mee who was before a blasphemer c. yea it maketh vs the more to prize and esteeme the present estate as Dauid 2. In regard of our selues this is to be thought of to humble vs and to keepe vs from insolent boasting in those priuiledges whereof through Christ we are made partakers To this purpose doth the Apostle thus presse this point Who maketh thee to differ from another and what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it When a man is exalted from a meane to a great place and thereupon waxeth proud and insolent we say he hath forgotten from whence he came So as remembrance of our former condition is a meanes to preserue humility and to suppresse insolencie 3. In regard of others it is to be thought of to moue vs the more to commiserate their wofull estate who yet remaine as we once were to conceiue hope that their estate may be altered as well as ours was to pray and vse what meanes we can that it may be altered To prouoke Christians to shew all meekenesse to them which were without the Apostle renders this reason for we our selues also in times past were foolish c.. read how forcibly this is vrged Rom. 11. 18 19 c. §. 34. Of Christs preuenting Grace In setting downe the alteration of the forenamed condition note 1. The manner of laying it forth 2. The matter or substance thereof The manner is implied in this coniunction THAT That he might sanctifie it Christ loued the Church and gaue himselfe for it not because it was sanctified but that he might sanctifie it so as The Grace which Christ sheweth to the Church is a preuenting Grace Sanctification is no cause but an effect of Christs loue and followeth in order after his loue His loue arose only and wholly from himselfe in the parties loued there was nothing but matter of hatred before they were loued Moses thus saith of the loue of God to Israel The Lord did not set his loue vpon you because yee were more in number but because the Lord loued you This at first sight may seeme to be as we say a womans reason that the Lord should set his loue on them because he loued them but it being duly obserued we shall finde excellently set forth the ground of Gods loue to rest altogether in himselfe and in his owne good pleasure Yea this being noted as the end of Christs loue that he might sanctifie it it further sheweth that it was not any foresight of holinesse in the Church that moued him to loue it first he loued it and then sought how to make it amiable and worthy to be loued Herein differeth Christs loue from the loue of all men towards their spouses for they must see something in them to moue them to loue When Ahash-verosh was to choose a wife the maidens out of whom he was to take one were first purified and then he tooke her in whom he most delighted But Christ first loueth his spouse and then sanctifieth it Before he loued it he saw nothing in it why he should preferre it before the world Seeing of him and through him and to him is all the beauty and dignitie of the Church the glorie be to him for euer Amen §. 35. Of Christs seeking to make his Church pure The Matter or substance of that subordinate end which Christ aimed at in giuing himselfe for the Church is in these words that he might sanctifie it hauing cleansed it which in generall shew that Christ seeketh the purity of his Church For this end hath he shed his owne most pure and pretious bloud for his bloud cleanseth vs from all sinne and conueyed his holy Spirit into his body the Church which is called the Spirit of Sanctification because it reneweth and sanctifieth those in whom it is This Christ aimeth at that he might make his spouse like to himselfe pure as he is pure That end which Christ aimed at we that professe our selues to be of this Church must endeuour after for euery man that hath this hope in him purgeth himselfe as he is pure Let vs therefore vse all good meanes to cleanse our selues from all filthinesse of flesh and spirit This being the end which Christ aimeth at for the good of his Church to cleanse it they who finde themselues cleansed haue a good euidence that they are of this Church they who are not cleansed can haue no assurance thereof How vnworthy are they of this benefit that liue as the world and like swine vpon euery occasion wallow in the mire being drawne by euery temptation into sinne Doe they not as much as in them lieth make the death of Christ to be in vaine and peruert that maine end which Christ aimed at in giuing himselfe But what may be thought of such as Ismael-like mocke and scoffe at those that
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
that we might be of his flesh Thus saith Christ of himselfe I came downe from heauen to doe the will of him that sent me And this is the Fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day The Spirit applieth vnto vs the vertue and efficacie of the flesh of Christ and so finisherh this blessed worke It is the Spirit that quickneth the flesh profiteth nothing namely of it selfe without the Spirit Thus we see that the applying of this worke of regeneration vnto Christ excludeth not the worke of the Father or of the Holy Ghost therein but excludeth the worke of man so as it is not of our selues nor of our parents nor of any other man for we are borne not of bloud nor of the will of the flesh nor of the will of man but of God in which respect our new birth is said to be from aboue Obiect How is it then attributed to the word and to the ministerie of man Answ As vnto instruments which the Lord is pleased to vse Of the word it is said God hath begotten vs with the word of himselfe a Minister thus saith the Apostle In Christ Iesus I haue begotten you so as God and Christ are ioyned with these instruments or else they are no whit powerfull and effectuall for so great a worke for neither is he that planteth any thing nor he that watreth but God that giueth the increase The worke of regeneration is a new creation a diuine worke aboue humane straine It must therefore be wrought by the Lord or it cannot be wrought at all This is to be noted both of those that haue not yet assurance of this blessed worke wrought in them and also of those who haue assurance thereof The former may here learne whither to haue recourse for it namely to him who came downe from heauen for that purpose and who saith Him that commeth vnto me I will in no wise cast out In all the meanes that we vse let vs looke vp vnto him and seeke a blessing of him The latter must with the tenth leper returne backe vnto Christ and glorifie God Whatsoeuer the meanes were or whosoeuer the Minister was the praise and glorie of all must be giuen to him §. 77. Of the matter of our regeneration Christ The preposition OF twice set downe OF his flesh and OF his bones being a proper note of the materiall cause sheweth that Christ is not only the author but the matter also of our new birth The new spirituall being which the Saints haue commeth out of him From him all the bodie hauing nourishment increaseth with the increase of God In this respect we are said to be blessed with all spirituall blessings in Christ The metaphor of a vine which Christ taketh vnto himselfe proueth also as much so doe these phrases My flesh is meat indeed my bloud is drinke indeed This Christ commeth to be by his incarnation God in himselfe is as a bottomlesse and a closed fountaine from him immediately we can receiue nothing But Christ made flesh is a fountaine opened In him all fulnesse dwelleth And of him haue all we receiued euen grace for grace Behold here the benefit of Christs incarnation by his taking part of our mortall flesh are we made partakers of his spirituall flesh namely of that spirituall life and grace which commeth from him who was made flesh to conuey the same into vs. To strengthen our faith the more firmly herein the Lord hath instituted the holy Communion of his bodie and bloud With what conscience reuerence and confidence ought this blessed Sacrament to be celebrated By this Doctrine we may further learne how to seeke euery thing at Gods hands which we desire to obtaine and how to offer that sacrifice of praise vnto God which wee would haue to be accepted namely in and through Iesus Christ by whom only we haue all that communion which we haue with God Well therefore doth the Church conclude all her formes of Prayers and Praises with this or such a like clause through Iesus Christ our Lord. §. 78. Of the excellency of Regeneration The particular matter of our regeneration the flesh and bones of Christ here expressed sheweth that Regeneration is a most excellent worke The excellencie hereof will the better appeare if we compare it with the great and glorious worke of our creation and shew how farre it surpasseth it wherein I will hold close to this metaphor and touch no other differences then it doth point out vnto vs. 1. In our creation Christ was only a worker but he is the verie matter of our Regeneration we are of his flesh 2. The relation that then was betwixt Christ and man was Creator but here Head We are members of his bodie Creature  Bodie   The bond is now much neerer 3. The being which then we had was from Adam But the being which now we haue is from Christ of HIS flesh 4. That being was but naturall This is spirituall for that which is borne of the Spirit is Spirit 5. Then our being was different from Christs but now it is the verie same with Christs Of his flesh 6. Then might man cleane fall from that estate wherein he was created as he did and yet Christ remaine as he was Now it cannot be so For if any of the Saints now fall away either Christ must fall with them or they must be pulled from Christ and so Christ remaine a maimed bodie Behold the riches of Gods mercie One might thinke it sufficient and more then man could euer haue beene thankfull enough for that God at first created man after his owne image in a most happie estate From which when we wittingly and wilfully fell God might iustly haue left vs as he did the euill Angels But he hath not only restored vs againe to that former estate but aduanced vs to a farre more excellent and glorious estate wherein his goodnesse appeareth to be as his greatnesse infinite incomprehensible Who can sufficiently set it forth For as the heauen is high aboue the earth so great is his mercie toward them that feare him §. 79. Of the ancient Law of mariage EPHES. 5. 31. For this cause shall a man leaue his father and mother and shall be ioyned vnto his wife and they two shall be one flesh THe same points which were before laid downe concerning the neere vnion of man and wife and of Christ and the Church are here further confirmed by the ancient law of mariage which the Apostle doth the rather mention because it followeth vpon that text whereunto he alluded in the former verse For when Moses had alledged these words of Adam concerning Eue This is bone of my bones and flesh of my
appeare by a particular consideration of the three forenamed properties of this matrimoniall bond the preheminencie firmnesse and neerenesse thereof §. 86. Of Christs leauing his Father and mother for his spouse I. The preheminencie of the matrimoniall bond betwixt Christ and the Church herein appeareth that Christ left his Father and his mother for his spouse the Church As Christ is God God is his Father as man the Virgin Marie was his mother Now the leauing of his Father must be taken only by way of resemblance in that he came from the place of his Fathers habitation to the place where his Spouse was The Scripture saith that he was in the bosome of his Father by him as one brought vp with him his daily delight reioycing alway before him yet descended he into the lowest parts of the earth where his spouse was He came out from the Father and came into the world But truly and properly did he preferre his Spouse before his mother For when he was instructing his Spouse and his mother came to interrupt him he said to his mother who is my mother and to his Spouse behold my mother Of the same minde must the Church and all that are of the Church be vnto Christ she must forget her owne people and fathers house Seeing Christ hath gone before vs and giuen vs so good an example what an high point of ingratitude would it be for vs to preferre father mother or any other before Christ our husband Note what he saith in this case He that loueth father or mother more then me is not worthie of me And againe If any come vnto me and hate not his father and mother he cannot be mine To hate here is to be so farre from preferring father mother before Christ as rather then not to loue Christ to hate father and mother Or so intirely to loue Christ aboue all as our loue of parents in comparison thereof to be an hatted Thus Leui said vnto his father and mother I haue not seene him for they obserued the word and kept the couenant of Christ This then is our dutie that we suffer not any naturall affection and dotage on our parents to swallow vp that loue we owe to Christ as Pharaohs ill-fauourèd and leane-fleshed kine eat vp the seuen well-fauoured and fat kine How much lesse should any loue of this world of the profits promotions or pleasures of this world draw away our hearts from Christ should we not rather say and doe as the Apostles did Behold we haue for saken all and followed Christ §. 87. Of the indissoluble vnion betwixt Christ and the Church II. The firmnesse of that bond whereby Christ and the Church are said to be glued together is greater and more inuiolable then that whereby man and wife are ioyned together Death parteth man and wife but death cannot make a diremption betwixt Christ and the Church so as we may well from this metaphor inferre that Christ and the Church are inseparably knit together I will betroth thee vnto me for euer saith Christ vnto the Church The couenant which Christ maketh with his Church is an euerlasting couenant The mountaines shall depart and the hils be remoued before his kindnesse shall depart from the Church The stedfastnesse and vnchangeablenesse of his will is the only cause thereof Whom he loueth he loueth vnto the end His gifts and calling are without repentance He is not like the hard hearted Iewes who vpon euerie sleight occasion would put away their wiues The Lord hateth putting away Though therefore the Church through her weaknesse doe depart from him and play the harlot yet returne againe to me saith the Lord. Learne we by this patterne to cleaue close vnto the Lord which is a dutie most due to Christ who cleaueth so close to vs and therefore oft expressed in the Scripture Three vertues there are which are of speciall vse to this purpose Faith Hope Loue. Faith is the hand whereby we lay fast hold on Christ and as it were knit him to our selues as he by his Spirit knitteth vs to himselfe This maketh vs rest and repose our selues on him for all needfull things and not to leaue him for any thing Hope is the anchor which holdeth vs fast against all the stormes of Satan so as they can neuer driue vs out of our harbour which is the Lord Iesus Christ Loue is the glue and soader which maketh vs one with Christ for it is the propertie of loue to vnite those that loue one another in one Ionathans soule was knit with the soule of Dauid For why Ionathan loued him as his owne soule He that loueth is well pleased with him whom he loueth and seeketh also to please him that they may mutually delight one in another Were these three vertues well rooted in vs we would say who shall separate vs from the loue of Christ shall tribulation or distresse c. §. 88. Of the equall priuiledge of all the Saints III. Concerning the phrase whereby the neerenesse of man and wife is set forth they two shall be one flesh it may be demanded how this can be applied to Christ and the Saints who are more then two Answ Christ by one Spirit knitteth vs all into one bodie and so maketh all ioyntly considered together one Spouse The multitude of Saints doth no more imply many wiues then the multitude of members which the naturall bodie of a wife hath This point then teacheth vs that In the mysticall mariage betwixt Christ and the Church all and euerie of the Saints haue an equall priuiledge Some are not Concubines some wiues nor some more loued or preferred to another but all one wife All are one in Christ Iesus Neither the Father that gaue them all nor the Sonne who tooke them all saw any thing in one more then in another their meere grace moued them to doe what they did Well may euerie one apply all the forenamed priuiledges vnto themselues and not one emulate another This affordeth instruction to the more eminent in the Church that like proud dames they insult not ouer others as if they were their hand-maids and consolation to the meaner sort that they may vphold themselues and possesse their soules with patience and not enuie or grieue at the outward prosperitie and priuiledges of others In the greatest priuiledge they are equall to the greatest This of the parties coupled to Christ For these words they two shew that all the Saints are but one Christ is the other of the two The next words are one flesh shew how neere those Saints are to Christ §. 89. Of the neere vnion betwixt Christ and the Church The maine point here to be noted is that Christ and the Church are most neerely linked together What can be neerer then that two should come into one flesh This is
the former treatise laid downe the foundation of all domesticall duties by expounding the words of the Apostle I purpose now distinctly to lay them forth in order beginning with the first and chiefest couple in the family Man and Wife Here we are first to speake of the persons who are to be accounted true and lawfull husband and wife and then of the duties which they owe each to other So as this Treatise consisteth of two parts 1. The first declareth who are man and wife 2. The second noteth out those common mutuall duties which they owe one to another First of the first Husband and wife are they who are rightly ioyned together by the bond of mariage Whereby two are made one flesh For the better cleering of this point we will consider both the parties that may be so nearely ioyned together and also the manner how they are rightly ioyned in so firme an vnity About the parties we are to search 1. Who may seeke a mate for mariage 2. What kinde of mate is to be taken 1. All they who are able without ineuitable danger to their yoake fellow to performe the essentiall duties of mariage may be maried Out of this proposition arise three questions to be discussed 1. Who are to be accounted able 2. What danger is ineuitable 3. Whether mariage be free for all but such §. 2. Of ripenesse of yeares in them that are to be maried 1. They are to be accounted able who haue past the floure of their age and are not by defect of nature or any other occasion made impotent 1. Ripenesse of yeares is absolutely necessary for consummating a iust and lawfull mariage wherefore as God at first made Adam of full age so when he sought out a wife for him he made her of full age too he made her a woman not a childe Where the Apostle aduiseth parents to take care for the mariage of their children he putteth in this prouiso if they passe the floure of their age Child-hood is counted the floure of age While the floure of the plant sprouteth the seed is greene vnfit to be sowen Quest How long lasteth the floure of age Answ The ciuill law and common law also set downe twelue yeares for the floure of a females age and foureteene of a males which is the least for before those yeares they can haue no need of mariage nor yet are well fit for mariage so as if they forbeare some yeares longer it will be much better for the parties themselues that marie for the children which they bring forth for the family whereof they are the head and for the common wealth whereof they are members Note the ages of the Kings of Israel and Iudah when they were first maried and we shall finde few of them to be vnder twenty and those few not aboue one or two yeares vnder and yet of all sorts of people the Kings did vse to marie the soonest that so they might haue heires betimes Obiect Salomon was but a childe when he came to the crowne and yet he had then a childe of a yeare old at least Answ He was said to be a childe not simply but comparatiuely in relation to his other brothers which were elder then he in regard of that great worke he was to vndertake In the time of his reign he is saidto be old which could not be if he had beene in yeares a childe when he began to reigne for he reigned but fortie yeares 2. Obiect Ahaz was but twentie yeare old when he began to reigne and reigned but sixteene yeares and yet when he died Hezekiah his sonne was fiue and twentie yeare old by which computation Ahaz had a childe when he was but eleuen or twelue yeare old at most 1. Answ Some say that this was extraordinary and render this reason Ahaz so young a father as Elizabet an old mother should haue hoped in Emmanuel of a virgin 2. Answ The beginning of that reigne when Ahaz was but twentie yeare old is to be referred to Iotham his father for Ahaz was twentie yeare old when he namely Iotham began to reigne as Iehoiachin was eight yeare old when he namely his father Iehoiachim began to reigne for Iehoiachin was eighteene when he himselfe began to reigne Obiect Iotham was but twentie and fiue yeare old when he began to reigne how then could Ahaz his sonne at that time be twentie Answ Iotham was fiue and twentie yeare old when his father Vzziah was strucke with leprosie from which time he reigned as King euen in his fathers life time But after his father was dead the kingdome was established to him alone after a more solemne manner in which respect it is said that then he began to reigne and then was his sonne Ahaz twentie yeare old Iotham himselfe being about fortie Contrarie to the forenamed fitnesse of age is the practise of such parents or other friends of children as make matches for them in their child-hood and moue them to consent and so cause them to be maried such mariages are mock-mariages and meere nullities For children cannot know what appertaineth to mariage much lesse can they performe that which is required of maried persons their consent therefore is iustly accounted no consent vnlesse they doe ratifie it after they come to yeares §. 3. Of impotent persons that ought not to seeke after mariage 2. They are to be accounted impotent and in that respect vnable to performe the essentiall duties of mariage who to vse the Scripture phrase were borne Eunuchs from their mothers wombe or by any accidentall occasion are so made as they who are defectiue or closed in their secret parts or taken with an incurable palsie or possessed with frigidity or any other such like impediment These ought not to seeke after mariage for by those signes of impotencie God sheweth that he calleth them to liue single Contrarie to this manifestation of Gods will doe they sinne who conceale their impotencie and ioyne themselues in marriage whereby they frustrate one maine end of mariage which is procreation of children and doe that wrong to the partie whom they marie as sufficient satisfaction can neuer be made §. 4. Of barrennesse that it hindereth not mariage Quest Are such as are barren to be ranked among those impotent persons Answ No there is great difference betwixt impotencie and barrennesse 1. Impotencie may by outward sensible signes be knowne and discerned barrennesse cannot it is not discerned but by want of child-bearing 2. Impotent persons cannot yeeld due beneuolence but such as are barren may 3. Impotencie is incurable but barrennesse is not simply so Many after they haue beene a long while barren haue become fruitfull and that not only by an extraordinary worke of God aboue the course of nature as Sarah and Elizabeth with whom by reason of age it ceased to be
is incest a sinne not only forbidden by Gods word but so horrible euen to the heathen as to vse the Apostles words 1 Cor. 5. 1. it is not so much as named among the Gentiles Excellently is that censure verified by the heathen Orators patheticall exclamation against one Sassia who maried her sonne in law in these words O incredible wickednesse of a woman not heard of in any age but this O vnbridled and vntamed lust O singular boldnesse Not to feare the power of God and fame of men c. Lust impudencie madnesse ouercame shame feare and reason What may we now thinke of the dispensations which the Pope giueth for incestuous mariages allowed vnto great Princes euen by the Tridentine councell doth he not herein shew himselfe to be that man of sinne who opposeth and exalteth himselfe aboue all that is called God 4. One that is free nor maried nor betrothed to another the law of mariage noteth thus much in this clause They two shall be one flesh And in that the law inflicteth the same punishment vpon the person which being betrothed committeth vncleannesse that it doth vpon a maried person it is euident that it is vnlawfull to marie one betrothed to another as well as one maried to another So firme is a contract as the law calleth a betrothed maid a wife and a betrothed maid might not be put away without a bill of diuorce Contrary is Bigamy and Polygamy whereof before vnto which head may be referred mariages with such as haue beene espoused to others before These are vtterly vnlawfull §. 8. Of the lawfulnesse of other mariages after one of the maried couple is dead 1. Quest Are they who haue buried their husband or wife so free as they may marie againe Answ Yea as free as they who were neuer before maried The law doth not only permit a widow to marie againe but if her husband died before he had any children it commanded the next kinsman that was liuing and free to marie her that he might raise vp seed to his brother deceased which if he refused to doe a penalty of ignominy was inflicted on him the widow reiected was to loose his shooe from his foot and to spit in his face in the presence of the Elders The Apostle expresly saith that a woman when her husband is dead is at liberty to be maried 1. Cor. 7. 39. yea speaking of young widowes he further saith I will that they marie 1. Tim. 5. 14. This libertie which the Prophet of God and Apostle of Christ grant to a wife can by no shew of reason be denied to an husband for the bond of mariage giueth them a like power ouer one anothers body 1 Cor. 7. 4. and knitteth one as inuiolably as the other Mat. 19. 6. Husbands therefore as well as wiues haue vsed this libertie as Abraham Gen. 25. 1. The Apostle that giueth this libertie rendreth a reason thereof taken from the limitation of that time wherein maried persons haue power one ouer another and that is the time of this life only For the woman which hath an husband is bound by the law to her husband so long as he liueth but if the husband be dead she is loosed c. On this ground all the reasons which warrant or moue such as neuer were maried to mary may be applied to them that by death haue their yoake-fellow taken from them 2. Quest May this libertie be extended any further then to a second mariage Answ We finde no restraint from a third or fourth or more mariages if by the diuine prouidence so many wiues or husbands one after another be taken away while there is need for the suruiuing partie to vse the benefit of mariage The woman of Samaria that had fiue husbands one after another is not blamed for being maried to so many but for liuing with one after the other were dead that was not her husband Ioh. 4. 18 Neither did the Lord condemne that woman which was said to haue seuen husbands one after another Mat. 22. 25 c. Contrarie is the opinion of Montanists and Cataphryges ancient heretiques that accounted those mariages which the suruiuor made after the death of a yoke-fellow to be adulterous with which heresie Tertullian an ancient and learned father was so farre infected as he wrote a treatise in defence thereof It seemeth by their arguments that one maine ground of their error was a misinterpretation of those Scriptures which forbid men to haue two wiues at once and women to haue two husbands at once as Two shall be one flesh Gen. 2. 24. A Bishop and a Deacon must be the husband of one wife 1 Tim. 2. 2 10. Let a widow be taken that hath beene the wife of one husband 1 Tim. 5. 9. These are indeed expresse texts against such Digamists and Polygamists as haue beene described before but they make no more against second or other after-mariages one mate being dead then against first mariages Into the roll of these heretiques may they be put who denie such after mariages to any kinde of Ministers So doe our aduersaries they exclude such as are maried againe after one wife is dead from such functions of inferiour orders as they admit those who are but once maried vnto They alleage many of those Scriptures which Montanists doe as 1 Tim. 2. 2 10. and 5. 9 which sheweth that they are infected with the same heresie though they pretend to renounce it §. 9. Of equalitie in yeeres betwixt husband and wife That matrimoniall societie may proue comfortable it is requisite that there should be some equalitie betwixt the parties that are maried in Age Estate Condition Pietie 1. For Age as the partie that seeketh a mate must be of ripe yeeres fit to giue consent and able to performe mariage duties so the mate which is taken must be somewhat answerable in age if one young both young if one of middle age both so if one growne to yeeres the other also It is noted of Zacharie and Elizabeth that both were well striken in yeeres If both were old together then both also were young together Equalitie in yeeres maketh maried persons more fit for procreation of children for a mutuall performance of mariage duties each to other and for making their companie and societie euery way more happie This equalitie is not ouer strictly to be taken as if the maried couple were to be iust of the same age but only for some answerablenesse in yeeres which may be though there be a disparitie of fiue or ten or somewhat more yeeres especially if the excesse of yeeres be on the husbands part for besides that according to the ordinarie course of nature a mans strength and vigour lasteth longer then a womans it is very meet that the husband should be some what elder then his wife because he is an head a gouernour a protector of his wife The
so fall out in many for Christ hath expresly foretold it that of two that were oneâ—ed â—ed together who are more fitly set forth vnder this phrase then man and wife who most vsually are stiled bedfellowes â—ne shall be taken to mercy and glory the other shall be for saken or left to endlesse and easelesse torture and torment But though it be foretold that thus it shall fall out with many a â—ouple yet our care must be and that with our vttermost power to preuent it as in our selues so in our bedfellow If it please the Lord to giue such a blessing to the endeuour of an husband or wife as to be a meanes of the conuersion of their bedfellow then will the partie conuerted both intirely loue the other and also heartily blesse God as there is iust cause that euer they were so neerely linked together This dutie of winning one another is to be applied to such as are maried not only to plaine infidels but also to Papists or other like Idolaters to Atheists or any other profane persons to heretiques separatists schismatiques or any that beleeue not aright §. 24. Of husbands and wiues edifying one another The second dutie tending to the soules saluation is that two beleeuers being maried together they endeuour mutually to build vp one another more and more One Christian oweth this dutie to another much more man and wife Take heed saith the Apostle that no man fall away from the grace of God If no man then nor wife nor husband A spirituall edifying of one another is the best vse which we can make and ought to make of those ioynts and bonds whereby we are knit one to another By vertue of them the body namely the mysticall body of Christ receiueth increase to the edifying of it selfe and increaseth with the increase of God Now the bond of mariage being of all other the firmest and that whereby we are neerest knit together by vertue of what bond should we edifie one another if not by vertue of the mariage bond §. 25. Of husbands and wiues hindering sinne one in another Two things are requisite vnto spirituall edification One respecteth the hinderances of growth in grace The other the helpes thereof The hinderances of grace are all manner of sinnes Sinne to grace is as water to fire it slaketh the heat of it and if without hoe it be powred on it it will cleane put it out In regard hereof there ought to be a mutuall care in husbands and wiues both to preuent sinne before it be committed and also to make what redresse they can after it is committed That it is a mutuall dutie for husbands and wiues so much as they can to preuent sinne one in another is euident by that reason which the Apostle vseth to keepe them from defrauding one another in these words that Satan tempt you not For out of the scope and matter of those words this generall doctrine may be gathered Husbands and wiues ought to be carefull to keepe one another from the temptations of Satan that is from sinne whereunto all his temptations tend Rebekah performed the dutie of a good wife in keeping Isaak from blessing Esau which if he had done he had sinned against Gods expresse word Though she failed in the manner of doing it yet her end was good As that loue they owe one to another so that care which they ought to haue of themselues requireth as much for sinne prouoketh Gods wrath his wrath sendeth downe vengeance that vengeance which falleth on the husband can hardly misse the wife or that the husband which falleth on the wife and that by reason of their neere vnion though it fall not on both their pates yet it cannot but much affect and euen afflict the partie that escapeth The wiues of those rebells who were swallowed vp quicke in the wildernesse perished in like manner with their husbands For they who are so neere as husbands and wiues and doe not what they can to preuent one anothers sinnes make themselues accessary thereto For the better effecting of this dutie husbands and wiues must be watchfull ouer one another and obserue what sinnes either of them are giuen vnto or what occasions are offered to draw either of them into sinne If either of them be cholericke or prone to be angry on a sudden the other must endeuour to take away all occasions of offence and if both should be testie and hastie to wrath when the one seeth the other first moued the partie whose passion is not yet stirred ought the rather to be setled and composed to all meeknesse and patience lest if both together be prouoked the whole houshold be set on fire If either of them be giuen to drunkennesse couetousnesse or any other sinne the other ought by wise and gentle perswasions to keepe them as much as they can from those sinnes Yea they may also get others that are discreet and able to disswade them or vse what other good meanes they can to that purpose §. 26. Of husbands and wiues redressing sinne in one another When either husband or wife is fallen into any sinne a mutuall dutie it is for the other to vse what redresse may be of that sinne as if one of them were wounded the other must take care for the healing of that wound Abigail performed her dutie in this kinde when after she had heard what churlish entertainment her husband gaue to Dauids seruants she hastened to carry store of prouision to Dauid and humbled her selfe before him and so moued Dauid to asswage his wrath yea she tooke a seasonable time also to tell her husband his fault and the danger whereinto he brought himselfe thereby More directly and with better successe did Iaakob redresse the superstition or rather Idolatrie of his wife Rachel as may be gathered by comparing Gen. 31. 19 34 Gen. 35. 2 4.  A brother at large must not suffer sinne to lie on his brother much lesse may husband or wife the one vpon the other Thou shalt not hate thy brother saith the law and suffer sinne to lie on him To doe this then is a token and fruit of hatred If an husband should see his wife or a wife her husband lying in the fire or water ready to be burnt or drowned and not afford their best helpe to pull them out might they not iustly be thought to hate them But sinne is as fire and water which will burne and drowne men in perdition This dutie may be performed by meeke instructions pithy perswasions gentle reproofes yea and by the helpe of some good Minister or other discreet and faithfull friend §. 27. Of husbands and wiues helping forward the growth of grace in each other Hitherto of preuenting and redressing hinderances of grace Hereunto must be added an helping forward of the growth thereof which man and wife must mutually endeuour to effect
then to keepe in their tongues with bit and bridle but most of all to take heed that their husbands taste not of the bitternesse thereof no not though they should by some ouersight of their husbands be prouoked It is to be noted how Salomon calleth the iarres which are betweene man and wife the contentions of a wife whereby he intimateth that she commonly is the cause thereof either by prouoking her husband or not bearing with him §. 16. Of a wiues speech of her husband in his absence The reuerence which a wife beareth to her husband must further be manifested by her speeches of him in his absence So did Sarah manifest her reuerence and so must all such as desire to be accounted the daughters of Sarah The Church speaking of her Spouse doth it with as great reuerence as if she had spoken to him It was for honour and reuerence sake that the Virgin Mary called Ioseph the Father of Iesus when she spake of him This sheweth that a wiues reuerend speeches in presence of her husband and to his face are not in flatterie to please him and fawne vpon him but in sinceritie to please God and performe her dutie Contrary therefore to their dutie deale they who in presence can afford the fairest and meek est speeches that may be to their husbands face but behinde their backs speake most reproachfully of them §. 17. Of a wiues obedience in generall Hitherto of a wiues reuerence it followeth to speake of her obedience The first law that euer was giuen to woman since her fall laid vpon her this dutie of Obedience to her husband in these words Thy desire shall be to thine husband and he shall rule ouer thee How can an husband rule ouer a wife if she obey not him The principall part of that submission which in this text and in many other places is required of a wife consisteth in obedience and therefore it is expresly commended vnto wiues in the example of Sarah who obeyed Abraham Thus by Obedience doth the Church manifest her subiection to Christ The place wherein God hath set an husband namely to be an head the authoritie which he hath giuen vnto him to be a Lord and Master the duty which he requireth of him to rule doe all require obedience of a wife Is not obedience to be yeelded to an Head Lord and Master Take away all authoritie from an husband if ye exempt a wife from obedience Contrary is the stoutnesse of such wiues as must haue their own will and doe what they list or else all shall be out of quiet Their will must be done they must rule and ouer-rule all they must command not only children and seruants but husbands also if at least the husband will be at peace Looke into families obserue the estate and condition of many of them and then tell me if these things be not so If an husband be a man of courage and seeke to stand vpon his right and maintaine his authoritie by requiring obedience of his wife strange it is to behold what an hurly burly she will make in the house but if he be a milke-sop and basely yeeld vnto his wife and suffer her to rule then it may be there shall be some outward quiet The ground hereof is an ambitious and proud humour in women who must needs rule or else they thinke themselues slaues But let them thinke as they list assuredly herein they thwart Gods ordinance peruert the order of nature deface the image of Christ ouerthrow the ground of all dutie hinder the good of the family become an ill patterne to children and seruants lay themselues open to Satan and incurre many other mischiefes which cannot but follow vpon the violating of this maine duty of Obedience which if it be not performed how can other duties be expected §. 18. Of the cases wherein a wife hath power to order things of the house without her husbands consent A wiues obedience requireth Submission Contentment  Submission in yeelding to her husbands minde and will Contentment in resting satisfied and content with his estate and abilitie That Submission consisteth in two things First in abstaining from doing things against her husbands minde Secondly in doing what her husband requireth The former of these requireth that a wife haue her husbands consent for the things which she doth For the better cleering whereof we are to consider 1. What kinde of husbands they must be whose consent is required 2. How many waies his consent may be giuen 3. What are the things whereabout his consent is to be expected For the first as on the one side it oft falleth out that a wife prouident and religious man is maried to a foolish woman a very ideot that hath no vnderstanding of whom there can be no question but that such a wife is to doe nothing of her selfe and of her owne head but altogether to be ordered by her husband So on the other side it oft falleth out that a wise vertuous and gratious woman is maried to an husband destitute of vnderstanding to a very naturall as we say or a â—renzy man or to one made very blockish and stupid vnfit to manage his affaires through some distemper wound or sicknesle In such a case the whole gouernment lieth vpon the wife so as her husbands consent is not to be expected Quest What if the husband be a wicked and prophane man and so blinded and stupified in his soule doth not this spirituall blindnesse and blockishnese giue a religious wife as great libertie as naturall stupiditie Answ No verily For S. Peter exhorteth faithfull wiues that were maried to Infidell husbands to be subiect to them and that in feare The reason is cleare For spirituall blindnesse disableth not from ciuill gouernment indeed nothing that such a man doth is acceptable to God or auailable to his owne saluation but yet it may be profitable to man a wicked man may be prouident enough for wife children and whole family in outward temporall things Againe it oft falleth out that an husband is a long time farre off absent from the house sometimes by reason of his calling as an Ambassadour Souldier or Mariner sometimes also carelesly or wilfully neglecting house goods wife children and all and in his absence hath left no order for the ordering of things at home in this case also there is no question but that the wife hath power to dispose matters without her husbands consent prouided that she obserue those rules of Gods word concerning iustice equitie truth and mercie which an husband in his disposing of them ought to obserue The first of these cases declareth an impotencie in the husband the other an impossibilitie for him to order matters wherefore the wife being next to the husband the power of ordering things is diuolued on her she is not bound to haue his consent §. 19.
was to haue the wife subiect to her husband rather then the wife should doe that which the husband would not haue done the Lord remitted a wiues vow in case her husband would not consent to haue it performed Now then I demand is the disposing of goods a greater matter then the performing of a vow or hath a wife in these dayes more libertie then in former if she haue by what law was there euer vnder the Law a straiter charge laid vpon wiues then this Let wiues be subiect to their husbands in euerie thing Obiect That point of a womans subiection in performing her vow is a particular ruled case but not this of disposing goods Answ The Scripture by particular Lawes and examples teacheth directions for other cases like to them and arguments drawne by iust and necessarie consequence are counted as sound as expresse testimonies Whereas it is said that this particular in question is not expresly decided I take the reason thereof to be this that in former times they so well marked the extent of the generall law of a wiues subiection as they made no question of doing this or other like things without their husbands consent Neither did good wiues take that libertie neither had they any patrons of such libertie 2. Obiect The case of a wiues disposing goods is vnlike to that of vowes because vowes are voluntarie but disposing goods as a worke of mercie is necessarie Answ Though it were a voluntarie thing to make or not to make a vow yet a vow being made it was not in the power of the partie that made it not to performe it it was a necessarie dutie to performe a vow euen expresly commanded As for the pretended worke of mercie I will hereafter shew that a wife is not necessarily tied thereunto §. 26. Of humane lawes which restraine wiues from disposing goods without or against their husbands consent A fourth is taken from the lawes of men whereunto we are subiect and which we must obey euen for conscience sake so farre as they thwart not Gods Law which in this case they doe not as the reasons before gathered out of Gods word doe shew Now our Law saith that euerie gift grant or disposition of goods lands or other thing whatsoeuer made by a woman couert and all and euerie obligation and feoffment made by her and recouerie suffered if they be done without her husbands consent are void Yea if she doe wrong to another she hath not any thing to make satisfaction during couerture either her husband must doe it or by imprisonment of her person must it be done And though she haue inheritance of her owne yet can she not grant any annuitie out of it during her couerture without her husband if any deed be made to that purpose without his consent or in her name alone it is void in law Yea if there be debate betweene the husband and his wife whereby certaine lands of the husbands be assigned to the wife with his consent if out of such lands she grant an annuitie to a stranger the grant is void And if he couenant to giue her yeerely such and such apparell she cannot dispose it as she list without his consent but only vse and weare it her selfe Neither can she lease her owne land for yeeres for life c. if she doe it is void and the Lessee entring by force thereof is a Disseisor to the husband and Trespassor And if she sell any thing the sale is void except she be a merchant where by the custome she is enabled to merchandize Finally she cannot make executors without the consent of her husband nor a deuise or will If she make a will and thereby deuise her owne inheritance and her husband die and she after die without any new publication of it it is of no force because it was void at first These and many other like cases which might be alleaged euidently shew that by law a wife hath not power of her selfe without her husband to dispose the common goods of the familie §. 27. Of the inconueniences which may follow vpon a wiues disposing goods without or against her husbands consent A fit reason may be taken from the mischiefes which would fall out if this liberty were giuen vnto women which are these that follow 1. The estate of the family might be wasted before any redresse could be thought of for if the wife may dispose the goods without her husbands consent it must also be granted without his knowledge for it is to be supposed that if he knew of the disposing of that which he liketh not he would hinder it if without his knowledge then may that which he thinketh to be remaining as a stocke for the family be laid out by the wife and nothing left whereas if he knew of the spending of that stocke it might be he would be more thrifty and sparing in other expences Obiect This liberty is not granted to wiues beyond their husbands ability Answ Wiues cannot alwaies know their husbands ability for their husbands may be much indebted and yet to maintaine his credit whereby he hopeth to raise his estate may allow liberall maintenance for his house if thereupon his wife shall gather that he is very rich and accordingly be very bountifull in her gifts she may soone goe beyond his ability and so increase his debt as he shall neuer be able to recouer himselfe 2. Persons of contrary religions and dispositions being out of the family might be maintained by the goods of the same family for if the husband were of one religion and the wife of another he without her knowledge might maintaine those of his religion and she without his knowledge might maintaine them of her religion Obiect This liberty of disposing goods giuen to the wife is limited within the bounds of the houshold of faith Answ If Diuines grant them this liberty they will themselues iudge and determine who be of the houshold of faith Popish wiues will say say we what we can to the contrary that Iesuites Priests and Friers are of the houshold of faith principall members thereof 3. Many iarres and contentions would thence arise betwixt husband and wife for if a wife shall persist to doe that which her husband will not consent vnto assuredly one of a thousand will not well brooke it but will rather seeke all the wayes he can to crosse her thinking himselfe despised if she whether he will or no haue her minde Obiect Wiues must vse this libertie with all due respect vnto their husbands authoritie Answ If the husband peremptorily stand vpon his authoritie and by all the faire meanes that can be vsed will not yeeld this libertie I know not what better respect she can shew to this authoritie then to forbeare and abstaine from doing that which otherwise she would most gladly doe But if when it commeth to the vttermost point and
she shall say it is her right and if she cannot haue his consent she will doe it without his consent she therein sheweth no great respect Many other inconueniences might be reckoned vp but I will not longer insist on them only from these let it be well considered whether it were not better for a familie that the husband should be bard from disposing the goods without consent of his wife so as there might be according to the prouerbe but one hand in the purse then both husband and wife to haue libertie to dispose them without each others consent §. 28. Of propertie in goods whether it giue libertie to dispose them as a wife will To iustifie a wiues libertie in disposing the common goods of the family without her husbands consent it is said that she hath a true right and propertie in those goods 1. Answ Though it were granted that a wife hath a true property in the goods yet this conclusion would not follow thereupon that she hath power of her selfe to dispose the goods without her husbands consent for the authoritie which God hath giuen an husband and subiection which he hath laid on a wife restraine her power and libertie in that which is her owne as for example suppose that a woman at the time of her mariage haue a lease for yeeres or the wardship of the body and lands of an infant or haue it by gift or purchase after mariage she cannot giue it away whatsoeuer the extremitie be but her husband may any time during couerture dispose of it and such his disposition shall cut off the wiues interest Or suppose that the only childe of her father be an inheretrix of land and haue in her selfe her father being dead the full possession thereof or that a widow haue the right vnto and possession of her husbands estate and thus possessed be maried to an husband hath she being a wife liberty to dispose that estate which she brought with her without or against her husbands consent I thinke none will say it Sure I am that what she giueth lendeth selleth or otherwise disposeth without his consent he if he will may for his life-time recouer againe and yet no man will denie but that she hath the truest interest and propertie in the forenamed lands and inheritance Obiect May she not as well dispose of her owne inheritance as of those goods or reuenues which her husband giueth her Answ No for the gift of the husband is a generall consent of his for her to dispose that which is giuen her as she seeth meet §. 29. Of the reasons against a wiues propertie in the common goods of the family 2. Answ It may safely be denied that a wife hath a propertie in the common goods of the family whereof she is no heire for property in goods is a ciuill matter and to be limited according to the law of man vnder which we liue Where the law or custome of the place make all the children coheires all haue an equall right to their seuerall parts where the eldest only is made heire he hath a right to all where the youngest only is made heire he hath a right to all but neither the law of nations nor of the land where we liue giue the wife a property By the common law mariage is a gift of all the goods and chattels personall of the wife to her husband so that no kinde of propertie in the same remaineth in her And all personall goods and chattels during mariage giuen to the wife are presently ipso facto transferred as to the property of them to the husband So that by our law she is so farre from gaining any property by her mariage in her husbands goods as she loseth all the property she formerly had in her owne goods Yea her necessary apparell is not hers in property While she remaineth a wife she is to vse the law-phrase vnder couert baron She can neither let sell alien giue nor otherwise of right make any thing away no nor yet make a will so to dispose any goods while her husband liueth without his consent which yet an husband may while his wife liueth and that without or against her consent Obiect The law states a wife in a great part of the husbands goods prouiding for her iointer or thirds which the husband cannot make away without her consent Answ This prouision is only for the time of her widowhood in case she ouerliue him but for the time that she remaineth his wife he may make away all and she can recouer none till he be dead Obiect This restraint of wiues is only in the court of men Answ Seeing it is not against the law of God it must also hold good in the court of Conscience Nay it is agreeable to the law of God and grounded thereupon For to omit the proofes before alleaged what might be the reason that the daughters of Zelophehad who were heires to their father were forbidden to mary out of their fathers tribe and that a law was made that no daughters that possessed any inheritance should mary out of their fathers tribe but because all that a woman had before mariage passed vpon the husband and became his by vertue of mariage This also for that purpose is by some not vnfitly nor without probabilitie noted that it is the common phrase of Scripture to terme husbands but not wiues rich implying thereby that riches by a property appertaine to husbands yea vsually in Scripture goods and lands are said to be the husbands Obiect The wiues of Iaakob doe terme the goods which their husbands had theirs saying the riches which God hath taken from our Father is OVRS Gen. 31. 16. Answ They vse the word Ours in opposition to their fathers house and in relation not to their persons but to their husbands family and therefore they adde and our childrens So as by that place no greater right can be proued for wiues then for children When the holy Ghost speaketh of the same goods he saith not in relation to husband and wiues both their flockes their substance but only in relation to the husband his flockes his substance For as in mixture of wine and water though the greater quantitie be water yet we call the whole wine so in the common goods of the family though the wife should bring the greater part we call all the husbands §. 30. Of answers to the reasons for a wiues property To proue a wiues property in the common goods of the family the reasons following are alledged 1. Obiect Mariage giuing a wife right of her husbands body doth much more of his goods Answ I denie the consequence For the vse of the body is a proper act of the matrimoniall bond wherein the difference betwixt superioritie and subiection appeareth not the wife hath as great a power ouer the husbands body as the husband ouer the wiues which is not so
in the goods no one thing can be named wherein the power and authoritie of the husband more consisteth then in the goods 2. Obiect In the forme of mariage the man saith to his wife with all my worldly goods I thee indow Answ 1. Those words are to be taken of the vse of his goods and not of a property in them 2. If an husband shall intend a property by them that property which she hath thereby she hath not by vertue of the generall law of mariage but of his particualar free donation 3. In all countries those words are not vsed in the forme of mariage If those words giue the wife her property then such wiues as are maried without those words vsed haue no property so as this cannot be a generall ground of liberty for all wiues 3. Obiect A wife hath as good an estate in her husbands goods as the Church in Christs bloud but there the Church hath a property Answ Neither of those points can be proued But if a wiues right in her husbands goods be as the Churches in Christs bloud what is gotten thereby The Church hath not power without or against Christs consent to dispose his bloud The Church of Rome is counted a proud vsurping strumpet for taking vpon her so to doe §. 31. Of the priuiledges of wiues aboue Children and seruants in and about the goods of the familie Quest Where then is the preferment of the wife aboue seruants and children if she haue not a property I answer Much euery manner of way 1. There is due to her a more free and plentifull vse of all the goods then vnto them 2. By her place she hath the ordering and disposing of the goods allotted for the common vse of the familie as was before granted 3. Her husband ought to giue her a portion to dispose as she shall see good as we shall after shew when we come to the husbands duties 4. She is a ioint gouernour with her husband ouer the children and seruants as was shewed before Againe I answer that this argument might as well be alledged against that feare subiection and obedience which the Scripture expresly requireth of wiues and it might be demanded if wiues must feare and obey their husbands and be subiect vnto them where is their preferment aboue their children and seruants But it hath beene shewed that though the same things for matter be required of wiues which are required of children and seruants yet there is a great difference in the manner of performing them §. 32. Of examples and other reasons alleadged for libertie of wiues to dispose goods 2. Abigails example is alleadged for a wiues libertie and the example of the good house wife described by Salomon Answ 1. Abigails example was extraordinary besides who can tell whether the heart of her husband so trusted not in her as he referred the whole gouernment of the house to her and so she had a generall consent for what she did 2. It is cleere that the other good-wife had her husbands consent for what she did for besides that it is said the heart of her husband trusted in her it is also said that he praised her Therefore he was neither ignorant of that which shee did nor vnwilling she should doe it it was neither without nor against his consent 3. It is alleadged that wiues haue as great a care in getting goods or in preseruing them for the good of the familie therefore it is iust and equall that they should haue a like power in disposing them Answ Though question may be made of the former part at least for the greater sort and number of wiues yet for answer to this reason I need not question it for the consequence doth not follow though that be granted The right of disposing goods doth not simply rise from the care and paines of getting and preseruing them but from that order that the Lord hath beene pleased to set downe A wise and industrious childe may be a meanes to raise and increase his fathers estate when his father taketh little care and paines about it yea a faithfull and wise steward or other seruant as Iaakob and Ioseph were may doe much more by his paines and care in getting and preseruing the goods of the familie then his master yet will it not thereupon follow that such a childe or such a seruant hath as great a right and power to dispose such goods as his father or his master 4. The neere coniunction betwixt man and wife is alleaged they are said to be yoake-fellowes and thence is inferred that they haue a like power in disposing goods Answ They are yoak-fellowes in mutuall familiaritie not in equall authoritie and in relation to others as children and seruants not in opposition each to other In this respect she is subiect not equall If therefore he will one thing and she another she may not thinke to haue an equall right and power she must giue place and yeeld §. 33. Of the subiection of wiues in distributing goods to charitable vses Some that grant that a wife is so subiected to her husband in a ciuill manner as she may not dispose any part of his goods at her pleasure to any ciuill vse denie this subiection to extend to giuing of almes and such like charitable vses Before I come to determine this question let it be remembred that it was before granted that ordinarie dutie must giue place to extraordinarie need so that releefe in present necessitie is not controuerted Let it be also remembred that a wife may haue goods proper to her selfe yea it shall be shewed that an husband ought according to his abilitie to commit something to her discretion and disposition of these and such like goods she is as much bound as her husband to expend something to charitable vses and as God offereth occasion to reach forth her hand to the poore and needy Yea further let this be premised that in case a wife be forbidden or restrained by her husband she ought to vse all the good meanes she can by her selfe and her friends to moue her husband to grant her some libertie that she may haue some triall of her mercifull and charitable disposition if herein she cannot preuaile then she ought to make knowne vnto her husband such persons cases as she thinkes meet to be releeued and vse all the motiues she can to perswade him to afford them some releefe But put the case a wise religious mercifull wife be maried to a couetous worldling who though he haue wit and vnderstanding enough to manage ciuill affaires and to prouide for the outward temporall estate of the house yet hath no heart to releeue the poore and is not only vnwilling himselfe to doe good in that kinde but will not suffer his wife to doe it whether may a wife priuilie take of such goods as he hath reserued to his owne disposing
dead 2. Some gather that this steward was that Ruler whose sonne Christ healed who thereupon beleeued with all his house Which if he were then it cannot be doubted but that his wife followed Christ with his good liking and consent 3. Chuza being Herods steward and so a man of great place and publike imploiment might if he were then liuing depute the managing of all affaires at home to his wife as the husband of the good wife commended by Salomon and so she might haue at least a generall consent I doe not certainly determine any of these expresly to be so I doe but note them as probabilities yet such as doe sufficiently ouerthrow the surmised libertie of a wife in giuing almes without any consent of her husband for this of all other probabilities seemeth to be most improbable Into my heart it can neuer enter to imagine that Christ would giue such an occasion of slander vnto his enemies as to say he caried about with him other mens wiues without or against the consent of their husbands and suffered them to spend the goods of their husbands vpon him I had much rather thinke that either such women as followed him had no husbands liuing or if they had that they did that which they did with the consent of their husbands §. 38. Of the restraint of wiues about allowance for themselues or families without their husbands consent That which hath hitherto beene deliuered concerning a wiues subiection in disposing goods may also be applied to other things concerning her selfe children seruants c. whereof I will giue some examples A wife hath not power to appoint what she list her selfe without or against her husbands consent either for her owne allowance or for her family she must rather rest satisfied with that which he appointeth for he being the head must haue the ouer-ruling stroake therein Besides he better knoweth what may be afforded Quest What if an husband make himselfe poorer then he is and the allowance which he appointeth be meaner then his meanes and vnbeseeming his place and state Answ She ought if possiby she can by her owne instant perswasion or any other faire meanes moue him to that which tendeth to his honour and reputation but if she can no way preuaile her subiection requireth contentment and patience §. 39. Of a wiues subiection to her husband about children A wife may not simply without or directly against her husbands consent order and dispose of the children in giuing them names apparelling their bodies appointing their callings places of bringing vp mariages or portions 1. For giuing names to children besides that it is throughout the Scripture for the most part enioyned to the husband as to Abraham to Zacharias and to others and that accordingly husbands haue ordinarily done as Adam Lamech Abraham and others It is to be noted that when there was a difference betwixt the man and his wife in giuing a childes name he giuing one name she another the name which he gaue stood though Rachel named her youngest sonne Benoni yet Beniamin which name Iaakob gaue was the childes name So also when Elizabeth told her friends that her childes name must be Iohn they would not rest therein till Zacharias had ratified that name Yea though Ioseph were but the supposed father of Iesus yet because he was the husband of Mary the mother of Iesus he had this honour giuen him to giue the name vnto her childe Whereas in Scripture it is sometimes said that the mothers named their children as Leah Rahel and others it is vpon the forenamed ground to be supposed that they had their husbands consent 2. For appointing place and mariage it is noted that Rebekah asked the consent of her husband though she told her sonne Iaakob that he should goe to Haran to his vncle Laban to be there kept in safety from the fury of Esau yet she would not send him till Isaak had giuen his consent for his abode there and taking a wife from thence 3. For deputing vnto a calling it is noted of Annah that though before her childe was borne she had by solemne vow dedicated him to the Lord yet when the childe was borne she asked her husbands consent about it 4. That which is noted of Annahs carrying a little coat to her sonne yeare by yeare when she went vp with her husband sheweth that she did it not without her husbands consent Women are for the most part prone to pranke vp their children aboue their husbands place and calling and therefore good reason that therein they should be gouerned by their husbands Obiect What if husbands be more forward to haue their children attired vainly and vnseemely then wiues Answ A wife must doe what she can to hinder it if she can no way preuaile with him she by reason of her subiection is much more excused then he could be if he would suffer his wife therein to haue her will 5. The law that layeth the charge vpon husbands to giue such and such portions to his children and the answerable practise of husbands from time to time shew that the wife of her selfe hath not power to order them §. 40. Of a wiues subiection to her husband about ordering seruants and beasts If wiues must haue their husbands consent in ordering and disposing of their children which come out of her wombe much more of their seruants They may not take in or thrust out seruants against their husbands minde In this point as in many other Sarah manifested her wiue-like obedience in that she would not deale roughly with her maid though she were prouoked much lesse put her out of doores till she had made the matter knowne to her husband Though she failed in the manner yet in the thing it selfe she is a good example It is further noted and approued in the Shunemite that she asked her husbands consent about sending a seruant with her My meaning is not that such wiues as haue seruants allowed them to attend vpon them should aske their husbands consent whensoeuer they haue occasion to vse them for their husbands by allowing them men for their attendance manifest their will and consent that they may vse them as they see occasion but that they should not vse and imploy their seruants in such things as they know their husbands would dislike except they can gaine their husbands consent Against those particulars of children and seruants it may be obiected that wiues are parents of their children as well as husbands and mistresses of seruants as well as they masters and therefore haue altogether as great power ouer them as their husbands Answ Indeed if the authority of the husband come not betweene that may be granted in relation betwixt her and them but her power being subordinate to her husbands in relation to him she hath not so great
God which she maketh the ground of her scruple Answ He must first labour to resolue her conscience by a plaine discouery of her error which is a true and a great token of loue if notwithstanding all that he can doe in that kinde she cannot be brought to yeeld to that which he would haue then he must carefully obserue these two things 1. Whether her refusing to yeeld be an obstinacy or weakenesse 2. Whether it be about a sleight or weighty matter By the reasons which she rendreth and her manner of pressing them he may discerne whether weakenesse or obstinacy make her stand out against him if the reason which she resteth on taken from Gods word be doubtfull and to one that hath not a good sound iudgement and a sharpe discerning wit it may appeare to make something for her it is to be presupposed that there is more weakenesse then stoutnesse in her But if she can render no good reason but only take euery shew that any way seemeth to incline to her words and peremptorily holdeth the conclusion and stifly standeth on her owne resolution though the vanity of her pretences be euidently discouered to her so as she hath not any thing further to obiect or if she render no reason at all but her owne thought conceit and will and yet refuseth to yeeld surely obstinacy possesseth her heart In case of obstinacy it is very expedient that an husband stand vpon his power to maintaine his authority and by the best wisdome he can vsing only such meanes as are lawfull bring her to yeeld from her stoutnesse to that which he requireth especially if the matter be weighty as in case a religious man haue been maried to a Popish wife and she by no reason will be moued to forbeare going to Masse or yeeld to goe to the preaching of the Gospell But if through weakenesse she cannot be perswaded of the lawfulnesse of that her husband requireth and the matter required be of no great consequence nor the weakenesse of her conscience cause any great error an husband ought so farre to manifest his mildnesse as to forbeare to presse her conscience §. 28. Of an husbands forbearing to presse things vnbeseeming a wiues place 3. Things vnbeseeming the place of a wife are dishonourable vnto her for an husband to vrge his wife by strict charge to doe them implieth more rigorousnesse then mildnesse Had the spirit of that stout Monarch Ahashuerosh beene more milde towards his wife he would not haue so farre pressed his wife vnto so vnseemly a thing as he did namely to come before all his Princes and people to make shew of her beautie It is true indeed as we shewed before that she offended in refusing to yeeld thereunto he peremptorily requiring it but that offence on her part doth not justifie his fact and free him from all blame it is noted that he was merry with wine when he gaue that commandement whereby is intimated that his practise was more beseeming a drunken then a sober man such is their practise who exact of their wiues to doe such businesses as beseeme maid-seruants rather then wiues or strumpets rather then honest women as to goe to tauernes ale-houses play-houses and such places where light companions be §. 29. Of an husbands pressing his authoritie in weighty matters 4. To vse a mans authoritie about weightie matters matters of moment maketh it to haue such weight in it as it will much better be regarded for thus a wife will either be brought to yeeld vnto that which is commanded or to condemne her selfe for not yeelding yea thus a wife may see that it is not his owne will so much which maketh him to vse his authoritie in commanding as the necessitie of the thing it selfe which redoundeth especially to her good that doth it for the performance of a dutie is for the most part most aduantageable to the partie that performeth it so as hereby an husband sheweth loue to his wife in pressing that which he presseth This token of loue that it may the better appeare it is behouefull that an husband adde to his commandement iust weightie reasons that thereby his wife may the better discerne the meetnesse lawfulnesse expediencie and necessitie of the things commanded We know that all the things which God commandeth are weightie and necessarie yea his will being the very rule and ground of all goodnesse maketh things absolutely necessarie yet vnto his commandements he vseth to adde weightie reasons shewing on the one side the benefit and blessednesse that will come to such as obey his commandements and on the other side the mischiefe and miserie that will fall on their pates who refuse to obey whereby he sheweth the great good respect which he beareth to vs and the earnest desire he hath of our good Thus may an husband euen in his commandements shew much loue and kindnesse §. 30. Of husbands too great pride in commanding Contrary is the peremptorie pride of husbands when they will haue their owne will done it booteth not whether the thing commanded be lawfull or vnlawfull whether their wiues consciences can yeeld vnto it or no whether it stand with the honour of their places or no and whether it be weightie or light their will it is it should be done and done it shall be there is all the reason they will giue Some thinke it a glory to command what they list and thinke that there is no proofe of their authoritie and of their wiues subiection but in such things as vpon their own will without any further ground or reason they command If such husbands meet with confronts if though they command much they finde not answerable performance they may thanke themselues who runne the ready course to haue their authoritie contemned and euen troden vnder foot §. 31. Of husbands rare and milde vsing their commanding power Respect must be had by husbands to the manner of vsing their authoritie in commanding as well as to the matter In regard of the manner his commandements must be 1. Rare not too frequent 2. By way of intreating not too peremptorie Authoritie is like a sword which with ouer much vsing will be blunted and so faile to doe that seruice which otherwise it might when there is most need A wise graue peaceable man may alwayes haue his sword in readinesse and that also very bright keene and sharpe but he will not be very ready to plucke it out of his scabberd he rather keepeth it for a time of need when it should stand him in most steed Such husbands therefore as are too frequent in their commands shew themselues nor graue nor wise nor louers of peace As the vse of an husbands authoritie in commanding must be rare so when there is occasion to vse it it must be with such mildnesse and moderation tempered so as according to Saint Pauls example though he haue power to command that which is
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
appointed for it of endlesse blisse or woe so as there is no meanes of altering the one or helping forward the other §. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs That which Heathen adde is that children after their parents death reuenge such wrongs as haue beene done to them in their life time And they presse this so farre vpon children as they affright them with their parents Ghost saying that if they neglect to reuenge their parents wrongs their Ghost will follow them and not suffer them to liue in quiet but molest them continually This conceipt ariseth from the corruption of nature which is exceeding prone to reuenge but it is expresly forbidden in Scripture in these and such prohibitions Resist not euill Recompence to no man euill for euill Auenge not our selues c. Yet some in iustification thereof alledge Daâ—ids charge to Salomon of taking vengeance on Ioab and Sheâ—â—ei after his death Answ The charge which Dauid gaue Salomons execution thereof was no matter of priuate reuenge but only a lawfull execution of iustice which children may and ought to doe Iust reasons there were to moue Dauid to put off the execution of â—ustice vpon the one the other so long Ioab was too mightie to haue execution done on him in Dauids time and Shemeis offence was committed in the time of Dauids humiliation which made him sweare that he would not himselfe take Vengeance of him Besides Salomon executed iustice on the one and the other not for the wrongs they did to his father but for other crimes which they committed in his time onely their former offences were remembred to aggrauate the matter Thus farrc of childrens duties The manner of performing them followeth to be declared §. 52. Of the manner of performing childrens duties That clause which noted out the limitation of childrens duties affoordeth also an excellent direction for the manner of performing them It is this in the Lord that is Children must so performe their duty to their parents as they would or should performe it to the Lord. More particularly it implieth these six points 1. That their duties be performed in conscience or for conscience sake which is all one as for the Lords sake for the Lord onely is Iudge of the conscience and hath power ouer it Thus must subiects performe duty to magistrates much more children to parents The reason which the Apostle rendereth in these words This is wel-pleasing to the Lord sheweth that children in obeying their parents must labour to approue themselues to God 2. Their duties must be in sincerity which is when children pretend in shew to doe no more then in truth and heart they meane Whatsoeuer ye doe doe it heartily as to the Lord saith the Apostle Parents vse to deale with none more heartily then with their children accordingly must children deale with parents 3. They must be performed cheerefully with a willing and ready minde for the Lord loueth cheerefulnesse Herein lyeth a maine difference betwixt a filiall and seruile a childe like and slauelike obedience 4. They must be performed reuerendly as to them which beare the Image of God Hereof we spake before 5. They must so be performed as in performing them no sinne be committed against God Hereof also we spake before 6. Constancy must be added to all other vertues For as the Lord himselfe is constant in all his waies and workes so he expecteth that children should be in the duties which he requireth at their hands He that beginneth well and holdeth not on loseth all the glory of his good beginning If the examples of all good children commended in Scripture be well weighed we shall finde their duties so farre forth as they were acceptable to God performed after the foresaid manner in all the branches thereof §. 53. Of the aberrations of children in the manner of their obedience Contrary are these aberrations 1. When children performe their duties on by-respects for feare of parents wrath and the punishment following thereon for hope and expectation of greater portion and allowâ—nce vpon instant perswasion of friends with the like these respects simply in themselues are not for the Lord. 2. When they performe them only outwardly in shew complementally while parents are in presence or may know thereof This is not with respect to God who seareheth the â—eart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped â—ower and not giuen them of God Is this in the Lord 4. When they performe them rudely and vnmannerly his sheweth they consider not the glory of Gods Image shiâ—ing in their parents 5. When they care not how they sinne against God so â—â—ey may please their parents 6. When as if they repented of what they haue well done â—â—ey refuse to doe any more duty to their parents They waxe â—eary thinking that God hath laid too heauy a burden vpon â—â—em Many shew themselues more dutifull in their youngâ—â— then in their riper yeares That which maketh children â—eary in doing duty is commonly the great and long neede of â—â—eir parents as long sicknesse long impotency long pouerty with the like It appeares that such children looke only on their parents as men which as they imagine can neuer recompence their paines and cost they looke not to God who is able abundantly to recompence all These therefore performe not their duty in the Lord. §. 54. Of the equall respect that children are to beare to both parents As the distinct duties of children haue beene set forth so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed These principally are the naturall parents both Father and Mother Secondarily such as are in the place of parents The first point then to be noted is that children beare an equall respect to both their naturall parents and performe duty to both alike The law expresly mentioneth both Honour thy Father and thy Mother Well may we thinke that there was some iust and vrgent cause that the law which so briefly vnder as few words as well could be compriseth exceeding much matter should expresly mention father and mother when as there is one word parent which includeth both Now what other reason can be rendred then the point in hand It is worthy to be noted how the Apostle contenteth not himselfe to haue named parents which implieth both but also annexeth the expresse words of the law which in particular setteth downe father and mother It is expresly set downe of Iaakob that he obeyed his father and his mother Among other pen-men of Scripture Salomon expresly mentioneth both father and mother euen almost twenty seuerall times in Prou. Many reasons there be to inforce this point 1. Both parents are vnder God a like meanes of their
mothers in law Fathers and mothers in law are to be ranked in the first degree of those who are in the place of naturall parents Very good proofe there is in Scripture for childrens subiection to them The respect which Moses beare to his father in law and Ruth to her mother in law and Christ himselfe to his supposed father are commended for this very purpose Subiection is noted in Christs example Reuerence in Moses Recompence in Ruths The mariage bond maketh man and wife one flesh whereupon the naturall parent that marieth another maketh that other one with him and in that respect is as a parent to the children and by them ought to be accounted so The law of God maketh it plaine inâ—â—st for a sonne to vncouer the shame of his mother in law or for a father in law to vncouer the shame of his daughter in law Whereby it appeareth that fathers and mothers in law are by Gods law in the very place and steed of naturall parents to their children and accordingly as naturall parents are to be honoured Besides it is a great honour which a childe doth to his naturall father or mother to respect such as they haue made one flesh with themselues as they doe their owne parent So as to honour a father or mother in law is to honour a naturall parent Contrary is the minde and cariage of most children Very few beare a reuerend dutifull and child-like respect to stepfathers and step-mothers but for the most part despise them in heart grumble at them in speech and are very vndutifull in their behauiour whence it commeth to passe that they bring much griefe to their naturall parent and oft cause much discord and dissention betwixt their naturall and step-parentâ— being herein set on worke by Satan who laboureth what he can to disunite those whom God hath neerely vnited together and made one flesh Lamentable experience sheweth that the second third or any after-mariages are seldome so comfortable and peaceable as the first especially if either the one or other or both haue children The cause thereof for the most part is in children who brooke not fathers or mothers in law Obiect Nature cannot so well brooke a step-parent as a naturall parent Answ 1. If not so well yet despise them not there is a difference betwixt extremes 2. Conscience and religion ought to alter corrupt nature Looke to Gods ordinance and let Gods feare possesse thine heart that that may bring thee to doe what nature cannot 2. Obiect Fathers and Mothers in law seldome respect their husbands or wiues former children Answ This obiection more beseemeth the mouth of a barbarian then a Christian The Gospell teacheth to be subiect not only to the good and gentle but also to the froward and not to be ouercome of euill but to ouercome euill with goodnesse The Scripture reckoneth such as rise vp against their parents in law among such as rise vp against their naturall parents shewing thereby that the impietie of those is as blame-worthy as the impietie of these §. 58. Of childrens subiection to Guardians Tutors c. For childrens subiection to Gouernours Guardians and Tutors the Apostle saith that a childe is vnder them If by the law children are vnder them they ought in equitie to be subiect to them It is expresly noted of Esther euen after the King had chosen her for his wife that she did the commandement of Mordecai who was as a Guardian to her like as when she was brought vp with him A memorable patterne for this purpose What pretences might she haue made to haue cast off all manner of subiection Mordecai was but her cosen she was now aduanced aboue him a wife she was and so subiect to her husband yea a Kings wife and so her selfe a Queene yet she was subiect and her subiection commended We reade that the children of the Prophets much respected Elisha did reuerence to him and were obedient to him because he was as a father and tutor vnto them in which respect also Elisha was as a childe subiect to Eliah whom he called father Guardians Tutors and such like ouer-seers of children haue a parents charge laid vpon them as we shall after shew great reason therefore that child-like dutie should be yeelded to them Their honour must be answerable to their charge and care Contrary is the conceit of many lawlesse children whose parents being dead or they being sent and placed abroad out of the gouernment of their parents thinke they are cleane free from all gouernment and may liue as they list Their practise being correspondent to this opinion they runne into all riot and in time bring themselues to vtter ruine It is the ouerthrow of many children that they regard not their Guardians Tutors and Gouernours and God in iudgement bringeth many such refractarie children to some fearefull shamefull end or other Let children therefore be wise and not take too much libertie to themselues Thus farre haue beene handled the duties of children in their seuerall kindes the manner of performing them and the parties to whom they are to be performed It remaineth to speake of the reasons which the Apostle alledgeth to inforce those duties §. 59. Of the place of parents whereby children ought to be moued to obey them The reasons which the Apostle vseth to moue children to performe their dutie are foure The first is taken from the place of the parent The second from the equitie of the thing The third from Gods expresse charge The fourth from Gods promise I. The place of a parent is noted forth by this phrase IN THE LORD which as it affordeth a limitation and giueth a direction to children so it addeth a spur vnto them to stirre them vp to performe their dutie for it sheweth that parents are to then children in the Lords steed as an euidence thereof hath God communicated to them this glorious and honourable title FATHER which is proper and peculiar to himselfe Now then parents being to their children in Gods steed and by vertue of their place bearing Gods image children in obeying their parents obey God in refusing to obey them refuse to obey God A strong motiue is this first motiue For who is so void of religion but will thinke it most meet that God should be honoured or who so impious as to refuse to yeeld dutie to God Here then children may learne in one maine point how to honour the Lord shew themselues children of God And let them here by know that disobedient and vndutifull children that resist the authoritie of parents resist the ordinance of God and receiue to themselues damnation §. 60. Of the equitie whereby children should be moued to obey their parents II. The second reason in these words for this is right though it be not of greater force yet is it more plainly and expresly noted to be a reason as the
children Another generall branch proceeding from parents loue to their children is that for their childrens sake they endeauour to walke vprightly before God and to please him This I doe the rather note because I finde the reward promised to righteous parents to be extended vnto their children The generation of the righteous shall be blessed saith Dauid And Salomon Blessed shall his children be after him and againe The good man shall giue inheritance vnto his childrens children This motiue is therefore vrged by the holy Ghost to prouoke parents vnto all righteousnesse Thus doth the Lord extend the reward of righteous parents vnto their children to shew his great good liking and high approbation of righteousnesse Reade for this purpose 1 King 11. 34. 2 King 10. 30. 1. Obiect The righteousnesse of the righteous shall be vpon himselfe Answ That is meant rather of a mans personall righteousnesse and grace it selfe which is not communicated to children then of the fruit thereof That faith in Christ feare of God obedience to Gods word or any other personall grace which is in righteous parents shall not iustifie or saue their children For the iust shall liue by his owne faith Yet this hindereth not but that the benefit and blessing of righteous parents may fall vpon their children according to the extent of Gods promise 2. Obiect By experience we finde it verified that the children of some righteous parents are cursed and the Scripture giueth vs many examples thereof as Cain Cham Absolom and others like them 1. Answ Such children by their vnworthy and degenerat cariage make forfeiture of Gods couenant and so depriue themselues of the benefit thereof 2. Answ Many good reasons may be giuen why God should sometimes alter his course and with-hold his blessings from the children of his seruants As 1. Lest Gods gifts and blessings should otherwise seeme to come rather by naturall propagation from the parent then by free donation from God 2. Lest parents should thereby be drawne to neglect the meanes of good education 3. Lest children also themselues trusting too much to their parents righteousnesse should take too much liberty and waxe licentious 4. Lest Gods free election should seeme hereby to be restrained 3. Obiect If this be so what motiue can it be vnto parents to labour after righteousnesse for their childrens sake Answ Though God doe reserue in himselfe a freedome to order his blessings as it pleaseth him and to bestow them vpon whom he will and thereupon sometimes blesseth the childe of a wicked parent instance Hezekiah denieth his blessing to the childe of a righteous parent instance Ammon yet in that it is a very vsuall course with him to extend his blessing according to his promise to the children of the righteous it is a strong motiue to such as desire the good of their children the rather for their childrens sake to endeauour after righteousnesse for thus doe they vse the meanes which by Gods word is warranted and sanctified for procuring Gods blessing to their children Leaue therefore a good memory to thy children rather then much wealth §. 7. Of the preposterous course which couetous and vniust parents take for the good of their children Contrary is the course of such parents as by vnrighteous meanes thinke to prouide well for their children For many doe not only too carkingly and distrustfully moile and toile to scrape together great masses of money or great store of land or other stockes for their children neglecting duties of piety and mercy but also by vniust and wrongfull courses defraud others to make their children rich So common is this vndue course of prouiding for children as thence hath arisen this prouerbe Happy are those children whose parents goe to the deuill A cursed prouerbe For what other thing can it intend but this that they who feare not God nor take care for their owne saulation will haue most respect to the outward estate of their children and be most carefull to make them great and rich in this world Wherein note how many waies they bewray their notorious folly 1. They preferre the outward estate of their children before the eternall saluation of their owne soules Yea and before God himselfe 2. They place the happinesse of their children in the goods of this world then which nothing more vaine 3. They make themselues drudges to their children and so debase themselues below that dignity which by reason of Gods image on them appertaineth to them 4. They with much paines care griefe and feare are long gathering that which their children in short time most riotously and prodigally will lauish out 5. They make themselues vassals to Satan and seeke by him to be made rich whereas indeed it is the blessing of God that maketh rich Thus they take a wrong course to get wealth If it be said that many are thus made rich I answer that as God gaue a King to Israell so he giueth wealth to them in wrath and in wrath will he take it away 6. They bring Gods curse into their house and leaue it vnto their children So as these are the riches that are reserued to the owners thereof for their euill Let not therefore care for children draw thee to any coueteous or vniust courses but know that he who made thy sonne made thee also and he who affoorded thee meanes of nourishment will also affoord thy children sufficient succour §. 8. Of Parents prouidence for their children The head whereunto all the particular duties which parents owe to their children may be referred is A prouident care for their childrens good This extendeth it selfe to all times and to all things To all times as to the infancie youth and man-age of their children and that not only while parents liue but after their departure To all things namely tending both to the temporall good of their children and also to their spirituall good Children are of the very substance of their parents therefore ought parents so farre to seeke their childrens good as their owne The patternes of holy parents recorded and commended in Scripture doe liuely set forth this prouident care But this generall we will exemplifie in the particulars and in order declare how parents must prouide both for the temporall and also for the spirituall good of their children in euery degree of their age They who at any time in any thing are negligent and carelesse of their childrens good offend in the contrary to this generall dutie The heinousnesse of which offences will appeare in the particulars §. 9. Of a mothers care ouer her childe while it is in her wombe The first age of a childe is the infancie thereof I will therefore first shew how therein parents must procure the temporall good of their children and then their spirituall good The first part of a childs infancie is while it remaineth in the mothers wombe Here therefore the
if he had said I will blesse thee with such women as shall both beare thee children and also giue sucke to them which they beare The consequence then is this As it is a blessing to haue children of a true lawfull wife so to haue those children nursed of the same wife their mother Obiect They haue the blessing of breasts that haue other women to nurse their children Answ By the same reason it may be said they haue the blessing of the wombe who haue strange women to beare them children But the ioyning of these two branches of blessing together sheweth that both must be taken in the same kinde so that as the blessing of the wombe is to haue children of a mans wife so the blessing of the breasts is to haue them nursed of his wife If it be a blessing for the woman which beareth the childe to giue it sucke then mothers are bound to performe this dutie 2. It is denounced as a curse that women shall haue a barren wombe and drie breasts If it be a curse for women to haue drie breasts then may not women wittingly make them drie which all mothers doe that giue not sucke to their children 3. Manoahs wife being promised to beare a sonne had this charge giuen her Drinke no wine nor strong drinke c. those things were especially hurtfull for her milke It is therefore implied thereby that she should so order her diet as she might well nurse her childe and haue good milke for him 4. God by his good prouidence brought it to passe that the mother of Moses though she were forced to cast out her childe should nurse her owne childe Yea the mother her selfe was desirous to doe it and therefore appointed her daughter â—o watch who should take it vp These two circumstances â—mplie that it appertaineth to a mother to nurse her children 5. The Apostle layeth this downe as a note of a good woman who in her place hath beene carefull to doe her dutie â—nd thereupon fit to doe seruice in Gods Church If she haue â—ourished her children or word for word If she haue fed her children Now the proper food for young babes is breast-milk which by the Apostles rule the mother must giue 6. The same Apostle commandeth mothers to loue their children How can a mother better expresse her loue to her â—oung babe then by letting it sucke of her owne breasts As his is a testimony of loue so it is a meanes of preseruing and increasing loue for daily experience sheweth that mothers â—ue those children best to whom they themselues giue sucke Summe these seuerall consequences together and we â—all finde the dutie in question to be very strongly inforced hereby 1. As a blessing it is promised that mothers shall giue sucke to the children that they beare 2. As a curse it is threatned that women shall not be able to giue sucke 3. An Angell gaue direction to a mother so to carrie her selfe as she might haue store of good milke for the childe which she should beare 4. God by his speciall prouidence manifested that the proper mother was the best nurse for a childe 5. It is the note of a good woman to performe this part of her particular calling namely to nurse her owne childe 6. Women ought to doe all the best duties of loue that they can to their children Therefore mothers ought to nurse their owne children II. Some of the most worthy patternes in whose example this dutie is commended to mothers are these 1. Sarah gaue sucke to Isaak This example is to be noted especially of the greater sort as rich mens wiues honourable mens wiues and the like For Sarah was an honourable woman a princesse a rich mans wife a beautifull woman aged and well growne in yeeres and a mistresse of a family Are not these excuses pretended by many mothers for not nursing children themselues 2. The virgin Mary gaue sucke to Iesus This example is to be noted especially of the meaner sort for the virgin Man was young poore persecuted forced to remoue and flie with her childe from countrie to countrie Are not these excuses pretended by other mothers These two patternes doe not only commend the duty but also strippe all mothers that are negligent therein of all excuse To these may be added the examples of Annah of Dauids mother and of many others What if also I adde the example of that true naturall affectionate mother who stood before Salomons throne to plead for her childe she thus saith of her selfe I arose to giue my sonne sucke c. If this had not beene a good motherly dutie she would not then and there haue pleaded it III. The places of Scripture which take this dutie for a matter granted and for a ruled case are such as these 1. Where Sarah saith Who would haue said to Abram that Sarah should haue giuen children sucke In this phrase she setteth forth Gods blessing in giuing Abram a sonne by her Now in that she expresseth the blessing vnder this phrase of giuing sucke she taketh it for grant that the mother which beareth children must giue them sucke 2. Where Dauid saith thou diddest make me hope vpon my mothers breasts he doth not onely imply that his mother gaue him sucke but by the phrase maketh it a ruled case that the childe which suckes must hang vpon the mothers breast 3. Where Salomon saith O that thou wert as my brother that sucked the breasts of my mother he taketh if also for grant that brothers and sisters as they come out of the same wombe so they should sucke the same breasts euen the breasts of her out of whose wombe they came their owne mothers breasts 4. Where the woman said to Christ Blessed is the wombe that bare thee and the paps which thou hast sucked she taketh it for grant as it was an vsuall practise in those daies that the â—aps of that woman whose wombe beare him gaue him â—ucke These arguments we haue from the light of Gods word other we may haue from Gods workes and the light of nature as 1. God hath giuen to women two breasts fit to containe â—nd hold milke and nipples vnto them fit to haue milke drawne from them Why are these thus giuen to lay them â—rth for ostentation There is no warrant for that in all Gods â—ord They are directly giuen for the childs food that commeth out of the wombe for till the childe be borne there is â—o milke in the breasts anon after it is borne milke ordinariâ—â— floweth into the breasts yea a great part of the meat which â—â—ey eat turneth into milke They make this admirable worke â—f Gods prouidence to be in vaine that drie vp this spring â—â—d suffer not their children to partake of the benefit of it 2. That nourishment whereon the childe fed in the moâ—â—ers wombe and whereby it was there sustained turneth into milke
childe and her husband will saue more by giuing halfe a crowne a weeke to a nurse then if his wife gaue the childe sucke Answ No outward businesse appertaining to a mother can be more acceptable to God then the nursing of her childe this is the most proper worke of her speciall calling therefore all other businesses must giue place to this and this must not be left for any other businesse As for the husbands sauing by putting the childe forth to nurse no gaine may giue a dispensation against a bounden duty 7. Obiect It will breake tender faire women and make them looke old too soone 1. Answ Gods ordinance must not giue place to womens â—â—icenesse Sarah was faire and old The Virgin Mary was faire and young 2. Answ Drying vp a womans milke will more breake her then her childes sucking of it for it is a meanes both of better health and also of greater strength as to beare children so to giue them sucke Barren women and bearing women which put forth their children to sucke are most subiect to sicknesse and weaknesse The drawing forth of a womans milke by her childe is a meanes to get and preserue a good stomach which is a great preseruatiue of good health 8. Obiect Husbands are disturbed in the night time and hindred of their sleepe by their wiues giuing sucke to their children 1. Answ By this reason neither mothers nor other nurses which haue husbands should giue sucke to children 2. Answ Seeing children come from the loines of the father as well as out of the wombe of the mother they must be content to endure some disturbance as well as their wiues and so much the rather that they may the more pitty their wiues and afford vnto them what helpe they can 9. Obiect Many husbands will not suffer their wiues to nurse their children themselues Answ Because it is a bounden duty wiues must vse all the meanes they can by themselues or others to perswade their husbands to let them performe it they must take heede that they make not this a pretext to couer their owne sloth and lothnesse to this duty they may not make themselues accessarie to their husbands fault by prouiding a nurse and sending the childe away themselues if their husbands will stand vpon their authority and be perswaded by no meanes to the contrary they must be meere patients in suffering the childe to be taken away 10. Obiect Many poore women maintaine their house by nursing other folkes children Answ If they were not that way imployed they might take paines in some other thing But the gaine of one may not make another neglect her duty 11. Obiect Some mothers cannot giue sucke they haue no milke others cannot very well in that they haue no nipples or they haue sore breasts or are sickly or it may be that they haue such a disease as the childe if it should sucke of their milke would draw to it selfe and so the sucking might proue very dangerous to the childe 1. Answ God requireth no impossibilities wherefore in propounding the duty I put in this caution so far as they are able 2. God requireth mercie and not sacrifice if therefore in truth it be so that the mothers giuing sucke to the childe will be dangerous to her selfe or to the childe she may and ought to forbeare for giuing sucke is but as sacrifice to preuenting of danger which is mercie But women must take heed that they pretend not inability and danger without iust cause Some are themselues the cause of wanting milke because they will not let it be drawne downe or because they will not vse meanes for meanes there are to get and increase milke There are meanes also to raise nipples where the breasts are very flat Refusing to giue sucke many times causeth some sickishnesse in a woman and sore breasts which might be preuented with the childes sucking If the forenesse be only in the nipples a mother with enduring a little more paine may safely giue the childe sucke Many mothers haue giuen their children sucke when bloud hath runne by the mouth of the childe by reason of sore nipples and yet both mother and childe done very well 12. Obiect Diuers children being nursed by the mother haue died one after another Answ Due and thorow search must be made by those that are skilfull and if any cause be found in the mother then the rule holdeth Mercy and not sacrifice but if none can be found the issue must be referred to Gods prouidence and the vncertaine euen must not be an hinderance to a knowne dutie Thus the answering of the forenamed obiections maketh the point so much the more cleere §. 14. Of the fathers dutie in incouraging his wife to nurse her childe The dutie which on a fathers part in this respect is required is that he incourage his wife and helpe her with all needfull things for the performance of this dutie It is noted of Elkaâ—ah that he suffered his wife to tarry at home while she gaue sucke to her sonne and would not force her to goe vp to the tabernacle as his other wife did but gaue her all the ease and content he could saying to her Doe what seemeth thee good And of Abraham it is noted that after Sarah had done giuing the childe sucke he made a great feast euen the day that Isaak was weined one end whereof was to testifie his reioycing for Gods blessing on her motherly dutie so well performed §. 15. Of the faults contrarie to a mothers nursing her childe Contrary to this dutie doe all such mothers offend as for any by-respects when no necessity requireth put forth their children to be nursed by others 1. Some doe it for ease and quiet because they cannot endure to haue their sleepe broken or to heare their childe wrangle and crie 2. Others doe it for nicenesse because they are loth to open their breasts or to soile their cloathes 3. Others vpon pride conceiting that their beauty would be impaired and they looke old too soone 4. Others vpon gaine because they can haue a childe cheaper nursed abroad then at home where at least they must hire a maid the more 5. Others vpon pleasure that they might more freely ride abroad and meet their Gossips 6. Others vpon other by-respects all which doe argue much selfe-loue little loue to their childe and little respect to God They can be counted but halfe-mothers for nursing a childe is as much as bearing and bringing it forth §. 16. Of a fathers fault in hindring his wiues nursing of her child To the forenamed fault of mothers doe all such fathers make themselues accessary as forbid their wiues to nurse their children or are a griefe to them by their complaints of trouble disquiet and expence or afford not things needfull or doe not incourage them all they can to doe it The mothers both paine and paines is the greatest it is in comparison but a small thing
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
no small sinne §. 21. Of seruing with sincerity The second branch concerning the manner of seruants performing their dutie is in these words in singlenesse of heart so as all must be performed with an honest and vpright heart whatsoeuer yee doe doe it heartily saith the Apostle to seruants in another place Thus did Ioseph in singlenesse of heart serue his master instance his refusing to abuse his mistresse in a priuate chamber when she desired it and no other body was in the house Happy were it for masters to haue such seruants then might they take no more care then Potiphar did but put all that they haue into their seruants hands Neither would this rare vertue in seruants be only profitable to their masters but also very comfortable to themselues and bring them much peace of conscience Contrary is hypocriticall seruice when seruants haue a heart and a heart making shew-of one heart outwardly and haue another euen a cleane contrary heart within them Such an one was Gehazi who came in and stood before his master as if he had performed some good seruice for his master when he had most highly dishonoured him and such an one was Iudas who carried as faire a face to his master as any of the disciples and yet was an arrant traitor for when he was thought to goe out to buy prouision for his master he went to betray him All eye-seruice is contrary to the forenamed singlenesse of heart when seruants are diligent so long as their masters eye is on them like little children that will doe any thing their mother will haue them doe while her eye is vpon them but nothing when her backe is turned The world is full of such eye-seruing seruants who while their masters are present will be as busie as Bees but if he be away then either idling at home or gadding abroad or nothing but wrangling and eating and drinking with the drunken like that lewd seruant whom Christ noteth in the parable Let the iudgement denounced against him be noted of such seruants §. 22. Of seruing for conscience sake The third branch of the manner of seruants performing their dutie is in these words as vnto Christ as the seruants of Christ doing the will of God as to the Lord all which doe set forth a good conscience or such seruice as is performed for conscience sake or for the Lords sake which is all one because the conscience hath an eye only to the Lord to his will and to his ordinance Though there were no other motiue in the world to moue them to obey their masters yet their conscience to God would moue them Such was Iosephs manner of seruing his master as the reason which he himselfe rendreth to his mistresse sheweth How can I doe this great wickednesse and sinne against God The prayer which Abrahams seruant made to God and the thanks which he rendred to him for blessing his iourney shew that he serued his master for the Lords sake It is more cleare then needs be proued that such was Iaakobs seruice to his master This is the rather to be noted of Christian seruants because herein lieth the greatest difference betwixt beleeuing seruants and others others may serue with feare and trembling in singlenesse of heart and with good will but only Saints doe seruice as to Christ for conscience sake If this be not that which only they aime at yet assuredly they doe chiefly and principally aime at it which maketh them not to content themselues with doing the thing but to endeuour to doe it after the best manner that they can so as God may best accept thereof whereby as they approue themselues to God so they doe much good to their masters and bring much comfort vnto their owne soules Contrary is the minde of most who doe all the seruice which they doe on by-respects they may performe much dutie and it may be doe much good to their masters and thereupon they may get good wages at their masters hands and extraordinarie recompence also and liue in much quiet vnder them but no reward can they looke for at Gods hands so as I may say to such seruants as Christ said to those who did all to haue glory of men They haue their reward §. 23. Of seruants willingnesse to performe their dutie The fourth branch respecting the manner of seruants performing their dutie is noted in this phrase with good will This good will of a seruant to his master hath respect partly to the disposition of the seruant and so it implieth willingnesse and cheerefulnesse and partly to the benefit of the master and so it implieth faithfulnesse Of willingnesse to doe that dutie which belongeth to a seruant Christ Iesus who tooke vpon him the forme of a seruant hath made himselfe a worthy patterne I delight to doe thy will saith he to him that sent him and againe My meat is to doe the will of him that sent me and to finish his worke Doth not a man eat his meat willingly with delight and cheerefulnesse euen so did Christ the worke of him that sent him So cheerefully did Iaakob serue his Vncle Laban that seuen yeeres seemed to him but a few dayes Obiect The reason thereof was the loue he had to Rachel 1. Answ This was one reason but not the only reason had he not borne good will to his Vncle and Master as well as loue to his wife the time might haue seemed tedious enough but both meeting together made the time passe away the better 2. Answ If the loue he had to Rachel made him doe his seruice so cheerefully then if seruants loue God for whose sake they ought to doe their seruice it will cheerefully be done 1. That which the Apostle applieth to giuing of almes 2 Cor. 9. 7. may be extended to all manner of duties which God requireth God loueth cheerefulnesse that worke therefore which is not seasoned therewith God regardeth not 2. As cheerefulnesse maketh God the better to like the worke so it maketh the worke much more easie to him that doth it Our common prouerbe noteth as much Nothing is hard to a willing minde 3. Let there be cheerefulnesse in a seruants minde and he is as free as his master for such a seruant is the Lords freeman 1 Cor. 7. 22. and when he cannot be made free of his master he doth after a manner make his seruice free Haue an eye to God to his acceptation and remuneration and it will quicken thy spirit Mans reward maketh poore men glad of worke and cheerefull in doing their worke it is as sugar to sharpe wine Tradesmen Physitians Lawyers all sorts of men are by gaine drawne on with great willingnesse to take great paines Should not Gods recompence of our paines make vs much more willing Surely it would if we had such an eye of faith as Moses had thereby to
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce
seruants duties is implied vnder this phrase as to Christ it intimateth the place of a master which is to be in Christs stead In this respect the title Lord is giuen to a master The word which the Apostle vseth in Greeke is that which in the new testament answereth to that proper Hebrew name of God Iehouah and it setteth forth the absolute soueraignty of God and power ouer all creatures which power Because the Father hath giuen to his sonne as Mediator God-man he is called the one or only Lord and because masters by vertue of their office and place beare Christs image and stand in his stead by communication of Christs authority to them they are called Lords yea also Gods for that which a Magistrate is in the Common-wealth a master is in the family Hence it followeth that seruants in performing duty to their master performe duty to Christ and in rebelling against their master they rebell against Christ as the Lord said to Samuel of the peoples reiecting his gouernment they haue not reiected thee but they haue reiected me that I should not raigne ouer them Is not this a strong motiue to prouoke seruants to all duty and to restraine them from rebellion if it be well weighed what Christ is it cannot be but a weighty reason For though masters should neither reward their good seruice nor reuenge their ill seruice yet will Christ doe both §. 41. Of the second motiue the place of seruants The second reason is implied vnder this phrase as seruants of Christ it noteth the place of a seruant which though it may seeme to be a meane and base place yet is it indeed an honourable place Men count it an honour to bee seruants to a King but Christ is higher then all Kings On this ground the Apostle saith Art thou called being a seruant care not for it and that vpon this reason He that is called in the Lord being a seruant is the Lords freeman This reason is to be noted against the conceit that most haue of a seruants place that it is so meane and base as there can be no honour nor comfort in doing the duties thereof But that is a foolish and vniust conceit looke to Christ the highest master and there is as much honour and comfort in doing the duties of the lowest seruants place as of the highest masters §. 42. Of the third motiue Gods will The third reason is implied vnder this phrase doing the will of God which declareth the ground of seruants subiection God in his word hath plainly made it knowne that it is his pleasure that they who are vnder the authority of masters should obey them therefore as seruants would please God they must obey if they refuse to obey they thwart the will of God This also is a motiue of moment for Gods will is that marke which euery one ought to aime at and it is much vrged by the Holy Ghost as a generall reason to all duty in these and such like phrases This is the will of God So is the will of God vpon which ground we are exhorted to vnderstand and to proue what is the will of God Good reason there is to presse this reason for 1. Gods will is the very ground of goodnesse things are therefore good because they are agreeable to Gods will Gods will giueth the very being to goodnesse 2. Gods will is a rule to square all our actions by euen as the kings statutes and proclamations are to his subiects 3. It is a perfect rule the law of the Lord is perfect so as we may be sure not to swerue if we hold close thereunto 4. It is a sufficient rule it will giue euery one and among other seruants direction how to carry themselues in euery thing they take in hand yea in euery thing that appertaineth to them For Gods word is giuen to make vs perfect thorowly furnished vnto all good workes 5. It is a good warrant to iustifie vs in all our actions so as going along with it we need not care what any man can say against vs. If a man be sure that he haue statute law or the kings proclamation on his side he is bold From this reason which is of such weight I gather two propositions to adde force to this motiue 1. That seruants obey their masters is no arbitrary matter but a necessary duty not left to his will whether he will doe it or no but a thing whereunto he is bound and that not only by ciuill constitutions of men but also by a diuine institution of God so as it is not only a matter of ciuill policy but also of conscience to be done for conscience sake 2. That no creature can dispence with seruants so as they should be exempted from doing their duty to their master If they could they were greater then God and their will aboue Gods will Among creatures masters themselues are to be reckoned now because it is Gods will that seruants should be in subiection their masters cannot exempt them from it Masters may let them goe free but retaining them as seruants they cannot exempt them from a seruants subiection Wherefore though masters be carelesse in exacting dutie yet let seruants be conscionable in yeelding duty because it is Gods will §. 43. Of the fourth reason the reward of good seruice The fourth reason is plainly and largely expressed in these words Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free The generall summe whereof is a Declaration of the reward of good seruice To which purpose saith the Apostle to seruants in another place Of the Lordye shall receiue a reward This first is to be noted to adde force to the former reasons For if any aske what if masters stand in Christs stead what maketh that to the purpose surely it maketh much to moue seruants because masters stand in his roome who will reward that which is done for his sake If againe they aske what benefit is it to be Christs seruant it may be answered very great for Christ will reward all his seruants If further it be asked what is gotten by doing Gods will Answ Euen that which all aime at reward for seruice As this addeth weight to al the other reasons so is it in it selfe a weighty reason as weighty as any can be to our corrupt nature Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places But hauing before handled this generall point of reward I will here more distinctly shew what kinde of reward it is wherewith the Lord will recompence the good seruice of faithfull seruants Gods reward is both of temporall and eternall blessings The temporall blessings which heretofore God hath bestowed on faithfull seruants and which on that ground other like seruants
It is noted of Cain that being very wrath his countenance fell downe Gen. 4. 5. Now the manifestation of a masters wrath against his seruant is a correction But words whether of rebuke or threatning doe much more declare the same This phrase which Solomon vseth Pro. 29. 19. a seruant will not be corrected with words sheweth that there is a correction by words and though it be negatiuely propounded yet doth it not imply that correction by words is not to be vsed to a seruant but rather if thereby he be not moued that blowes must be added thereto which is a correction by deeds whereof Christ maketh mention in the parable of those seruants that according to the greatnesse of their fault are to be beaten with many stripes It is therefore in a masters power to correct his seruant with stripes or blowes Which being so I will shew 1. How farre his power herein extendeth 2. How it is to be ordered §. 14. Of the restraint of masters power that it reacheth not to their seruants life Concerning the extent of a masters power in correcting his seruant this question is to be resolued Whether a master haue power for any fault to take away his seruants life Answ His power reacheth not so farre as is euident by these reasons 1. There is no precept nor approued example nor any other warrant out of Gods word for it The Iewes had great power ouer such seruants as were strangers Of them they might buy bond-men and bond-maids they might haue them for a possession and take them for an inheritance for their children after them to be bond-men for euer they might be put to the most toyling droyling base and abiect workes that they had as drawing water hewing wood and the like but yet their masters had not power ouer their liues 2. A master might not dismember his seruant if vnawares he did smite out an eie or tooth of his seruant he must make a recompence which was to let him goe free Much lesse therefore might he take away his seruants life 3. If a seruant died vnder his masters hand when he corrected him though he intended not wilfully to murder him that master was to be punished It was not therfore lawfull for a master wittingly to kill a seruant 4. The power of life is proper to the publike magistrate who doth all things in open publike places that so there may be many witnesses of his iust proceeding If masters had this power many might priuily be put to death and no man know for what cause as it is in popish inquisitions 5. The approued lawes of men make it wilfull murder for a master to slay his seruant wittingly though the seruants fault be neuer so hainous Neither the authority of the master nor desert of the seruant shall exempt the master that slayeth his seruant from the guilt and punishment of felony Obiect In ancient times masters had this power Answ They neuer of right had it though some might exercise it Among Gods people it was neuer exercised in any age of the world That liberty which was taken was among the heathen and yet among them as polities came to be more and more ciuilly gouerned that vsurped liberty by the lawes of Magistrates was much restrained and when Emperors and Kings became Christians it was vtterly taken away Obiect If a man take an enemie by warre he hath power to kill him Answ If in the time of the warre he slay him not but then spare him and take him as a captiue and make him his seruant though but a bondslaue he hath not power of his life §. 15. Of masters excesse in correcting seruants Contrary to their iust and due power doe they who in their rage stab their seruants or otherwise make them away yea they also who so vnmercifully and vnmeasurably beat them with rod cudgell or any other thing as death follow thereupon for many there be who hauing once begunne to strike know not when to cease but lay on as if they were striking stocks and blocks and not their owne flesh God foresaw that masters were prone to such cruelty and therefore set a stint number of stripes which none that beat another might exceed Among these may be reckoned such desperate masters as in their moode will strike their seruant with any thing that commeth next to hand be it heauy cragged hard or sharpe they care not As a mad man who casteth fire-brands arrowes and death These things may endanger a seruants life if not they may breake his head or otherwise wound bruise and lame him It is beyond a masters power by any correction to impaire life health or strength of his seruant or any way in his body to disable him from doing that which otherwise he might haue beene able to doe If masters no not for punishment of any sinne may not take away or endanger the life of his seruant what may we thinke of such masters as without any fault of their seruants cause them to be made away by putting them vpon some desperate attempt either to maintaine their owne quarrell or for some other vniust end Dauid dealt thus with Uriah but afterwards he sorely repented this part of iniustice At another time when three of his seruants had fetched him water which he longed for with ieopardy of their liues though in safety they returned yet his heart smote him for his longing and he would not drinke of that water because they had ventured their liues to fetch it But what may we say of such masters as cause their seruants for their sakes to commit felony murther treason rebellion and such other things as cause the publike magistrate to vnsheath his sword against them cut them off We noted this before to be a grienous fault in regard of the vnlawfulnesse of the thing here further we may note it to be much more hainous in regard of the mischiefe that followeth thereupon which is the losse of their seruants life so as thus they make themselues accessary to a detestable sinne and guilty of the bloud of their seruant §. 16. Of masters ordering that correction they giue to their seruants 2. That masters may well order that correction which they giue to their seruants difference must be put betwixt the age sex disposition and faults of those whom they correct 1. Masters ought not to be so forward to strike such as are growne in yeares as the younger sort Yeares bring vnderstanding and a rebuke will make one of vnderstanding more sory for a fault and more carefull to amend it The direction prescribed to parents Treat 6. § 47. for well ordering that correction which they giue to their children may in many points be here fitly applied Read it then blowes smart more workes vpon the younger sort But if notwithstanding their yeares they be stout and will not regard words their stoutnesse must be
giuing them due praise and a good reward both which are noted in the patterne of that great master who said well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Thus will those good seruants be the more encouraged to hold on and others will be moued to imitate them This incouragement doth the Apostle giue to all vnder authoritie doe that which is good and thou shalt haue praise of the same Which phrase implieth that gouernours ought to praise those that doe well 3. If such seruants be accused of any hainous crime masters must not rashly giue credit thereto but rather thorowly sift and examine the matter Herein Potiphar exceedingly failed and by that meanes lost such a seruant as he could neuer get againe If a good seruant doe by occasion slip and commit a fault his master ought in wisdome either to take no notice of it or with some milde admonition passe it ouer and not deale with him as with a lewd gracelesse seruant 4. When such seruants their couenanted time being expired depart their masters must not let them goe away empty but helpe them in their mariage as Moses his master did or in their setting vp as the great master who made his wise and faithfull seruant ruler ouer all his goods §. 45. Of vnkinde dealing with good seruants Vnworthy they are of good and kinde seruants who are of a contrary minde as many masters are For 1. Some make no difference betwixt seruants but esteeme of bad and good all alike they thinke that the best seruants doe but their duty therefore no extraordinary respect is to be borne towards them But it is a point of wisdome sometimes to account a duty as a kindnesse especially when good will of heart is ioyned with outward performance of duty 2. Others thinke it policy to take no notice of any seruants extraordinary faithfulnesse and diligence to praise and reward the same lest it puffe them vp too much But there is much more feare of seruants fainting and waxing weary of doing good if they haue no incouragement then of growing insolent by incouragement 3. Others will be more ready to checke and rebuke such for euery slip and for failing in any thing then others because others lesse regard their rebuke whereby they shew want of wisdome in well managing their authority 4. Others when their seruants are about to goe away or to marry or to set vp will seeke some occasion or other to fall out with them of purpose to send them away empty Many will carry a faire face toward profitable seruants till the time of recompence commeth and then beginne to frowne as Laban did Yea so farre are some masters from seeking the prosperity of faithfull wise diligent skilfull seruants as they will hinder them in what they can and keepe them downe fearing lest as their seruants rise they themselues should decay and fall These are both vnkinde and vngratefull masters Would masters be so dealt with by their superiours Thou oughtest so to liue with thy inferiour as thou wouldest haue thy superiour liue with thee Hitherto of masters duties The reasons to moue them to performe their duties follow §. 46. Of the subiection vnder which masters are Ephes 6. 9. Knowing that your master also is in heauen neither is there respect of persons with him There is in generall but one reason alledged by the Apostle to prouoke masters to doe their duties but it is so laid downe as it compriseth other forcible reasons vnder it The principall reason is taken from the subiection wherein masters are The other reasons are taken from the description of that authority vnder which masters are for it is such an authority as 1. In relation to it there is no difference betwixt master and seruant 2. It is farre surpassing all dignities on earth 3. It is moued with no outward respect of any thing The first reason which declareth the subiection of masters in that they haue a master ouer them putteth them in minde of that account which they are to make and reckoning which they are to giue of the well vsing of their authority and of their cariage towards such as are vnder them For they are but as stewards ouer fellow seruants euery one of them therefore shall heare this charge giue an account of thy stewardship In this respect this reason is both as a spur and as a curbe vnto masters As a spur to pricke them on forward conscionably to performe all those duties which are required of them for they haue a master that will take notice thereof and reward them for it As they approue and recompence the good seruice which their seruants doe so much more will their master approue and recompence them if they doe well Doe masters therefore looke that their seruants should performe their duty let them then performe theirs for there is the same reason of both Let this be applied to all the particular duties before mentioned It is also as a curbe to restraine masters from doing any thing to their seruants but what they can be able to iustifie vnto their owne master With this curbe did God hold in the Israelites saying Thou shalt not rule ouer thy seruant with rigor but shalt feare thy God Ioseph was held in with it when he said This doe and liue for I feare God And Nehemiah when he said The former Gouernours were chargeable to the people but so did not I because of the feare of God And Iob when he said If I did despise the cause of my seruant when God visiteth what shall I answer him Thinke of this ô masters when you are about to exact any thing of your seruants that is not lawfull or meet when you are incensed and in passion stirred vp to strike your seruants vniustly or cruelly when you detaine from them any thing that is their due when you lay more on them then they are able to beare when any way you wrong or oppresse them thinke and say with your selues can this be iustified how shall we be able to hold vp our head to our master when he calleth vs to account What stronger motiue to doe all dutie what stronger restraint from all iniustice and rigour The conceit which many haue that they are free vnder none to giue no account maketh them both negligent of their owne dutie and insolent ouer others as Pharaoh who said Who is the Lord that I should obey him and Sennacherib who said Shall your God deliuer you out of mine hands and Nebuchadnezzar who said Who is that God that shall deliuer you out of mine hands Note the issue of this insolency Pharaoh after many extraordinarie plagues laid on him and his people was drowned in the red sea with all his host Sennacherib after his host was destroied was slaine by his owne sonnes
te legislator secit obnoxiam diligenter exequere Chrys hom 26. in 1. Cor. 11. m Gen. 3. 16. n 1 Cor. 11. 9. o Prou. 31. 29. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Subditae sint Hieron Vet. Trans Erasm r Subijcite vos Beza * See §. 3. 1. Obser * Treat 3. §. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 82 83. 2. Obser 3. Obser Adamiani ex Adam dicti cuius imitantur in paradiso nuditatem Nuptias auersantur Nudi itaque mares foeminaeque conueniunt c. August de Haeres distinct 31. Promiscuè inter se viri foeminae Veneri operam dabant Philast * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Obser See Treat 3. §. 51. 5. Obser See Treat 3. §. 54. 6. Obser 7. Obser See Treat 3. §. 70. Obser Obser See Treat 3. §. 73. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser How an husband is a Sauiour to his wife See Treat 3. §. 73. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of the manner and extent of a wiues obedience Treat 3. §. 51. 63. 1 Cor. 10. 23. Vers. 27. t Col. 1. 18. u Ephes 4. 15 16. Doctr. d 1 Cor. 8. 6. e Mat. 23. 7 8 9. f Deut. 18. 15. g Col. 1. 18. 1 Vse The distinction betwixt imperiall and ministeriall head discussed Staplet lib. 6. cap. 16. de princip doct 2 Thess 2. 4. In Decretal Eph. 1. 21 22 23 * Mat. 18. 20. 28. 20. Vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Obser Ruth 3. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sotera instrip tum vidi Syracusis hoc quantum est Ita magnum vt Latino vno verbo exprimi non possit Is est nimirum soter qui salutem dedit Cicer. in Ver. act 4. * Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1. 21. Doct. Reason Heb. 7. 25 26. Vses Consolation Luk. 2. 10 11. Luk 1. 47. Vers 68 69. Luk. 2. 29 30. Rom. 8. 37. Refut * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. b Luk. 1. 69. c 2. 30. d Mat. 1. 21. Iesuit a blasphemous title Why we may be called Christians and not Iesuits Christus commune dignitatis est nomen Iesus proprium vocabulum saluatoris Hier. in Mat. 16. e Act. 4. 12. f Reu. 5. 4 5. 1. Vse g Isa 63. 3. See The whole Armour of God Treat 1. part 1 §. 5. Virum multi salutares dici possint non facile audendum est Solus enim ipse saluator corporis est Aug. in Ios lib. 6. quaest 23. h Ier. 2. 12 13. 2. Vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia ex vocatione appellata est Aug. in Epist ad Rom. Mat. 20. 16. b Heb. 3. 1. c 1 Cor. 1. 2. Rom. 5. 18. Ioh. 6. 37. Vers 39. Ioh. 17. 12. Act. 1. 17. Vse How we may know whethe we be of Christs body or no. m Eph. 4. 15 16. n Ioh. 17. 6. o Joh. 17. 10 p Gal. 3. 1. Psal 116. 136. q 1 Ioh. 4. 11. r Mat. 25. 40. ſ Eph. 4. 16. t 1 Cor. 12. 26. u Mat. 1. 21. x Ioh. 10. 15. y Ioh. 17. 9. Ecclesia corpus Christi est vnde manifestum est eum qui non est in membris Christi Christianam salutem habere non posse Aug. de Vnit. Ec l. c. 2. Doctr. Cant. 1. 3. Iohn 10. 27. Reason Rom. 8. 11. Use Triall of true Churches Doctr. 1 Kings 15. 5. 2 Kings 23. 25. Luke 1. 6. Reason 1 John 3. 9. Iam. 3. 2. Rom. 7. 15. 17. Vse Triall of integrity Mark 6. 20. * Uers 28 29. Husbands duties most pressed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 82. * See the reasons hereof Treat 4. §. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 15. 13. b Psal 16. 2. c Matth. 25. 35 40. d 1 Joh. 4. 20. e vers 11. * Treat 4 §. 61. c. Christ himselfe and all that he did and suffered are ours * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mat. 16. 32 23 c Iohn 13. 27. d 18. 2. c. Audiui Domine auditum tuū et expani dum quaeris à quaerentibus quid quaerant cùm noueris quod te quaerant dixisti te esse lesum Nazarenū Cypr. de Pass Christi e Matth. 26. 53. f 27. 42. a Mark 15. 39. h Iohn 2. 19. Matth. 28. 6. i Iohn 10. 18. Indicia dedit nullase necessita e sed obedientia vrgeri ad mortem Cypr. de coen Dom. Reason k Acts 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vse 2 Cor. 9. 7. 2. Vse l Ephes 5. 2. m 1 Tim. 2. 6. n 1 Pet. 1. 18 19 o Acts 20. 28. p 2 Pet. 2. 1. Vse q 2 Cor. 5. 21. r Gal. 3. 13. How the person of Christ being God-man was giuen for vs. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbol Calced s 1 Cor. 2. 8. t Act. 20. 28. Doctr. 1 Pet. 1. 19. Vses Quanta se fiducia spes credentium consolatur considerans quantus quanta pro nondum credentibus passus sit Aug. de Doctr. Chr. l. 1. c. 15. Rom. 12. 1. Doctr. b 2 Cor. 5. 21. c Gal. 3. 13. d Gal. 1. 4. e Ioh. 10. 15. f 1. Cor. 13. 5. 1. Vse * See §. 28. 2. Vse 1 Cor. 10. 24. Phil. 2. 21. Christ merited not for himselfe Ioh. 17. 5. Heb. 12. 2. Phil. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 39. Doctr. The Church in her selfe polluted Ezek. 16. 3. c. Eph. 2. 3. c Tit. 3. 3. 1 Cor. 6. 11. Ioh. 3. 3 5. Our naturall condition oft to be thought of e Psal 8. 1 4. f Ioh. 14. 22. h 1 Tim. 1. 12. c. i 2 Sam. 7. 18 c. 1 Cor. 4. 7. Tit. 3 3 c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Ipse nos gratis saluos fecit ipse nos non eum quaerentes quaesiuit inuenit c. Aug. in Psal 78. Non est inuenire Domino sed praeuenire Bern. serm 78. in Cant. * Idem per idem Deut. 7. 7 8. Difference betwixt Christs loue and Mans. Est 2 12 c. Vse Rom. 11. 36. Doctr. b 1 Ioh. 1. 7. c Rom. 1. 4. Reason 1 Vse Exhortation 1 Ioh. 3. 3. 2 Vse Triall 3 Vse Reproofe Doctr. 1 Ioh. 1. 7. Vse Psal 32. 1 2. Doctr. 1 Cor. 1. 2. Rom. 6. 6. Vse Rom. 6. 18 11. Tit. 2. 11 12. Psal 45. 13. Luk. 1. 6. Vera perfecta pulcl ritudo in nullo hominum est nisi in corpore Christi quod interpretatur Ecclesia Hier. in Ezech. 27. Sinne is in the best Heb. 4. 13. 1 Job 1. 8. How the Saints are spotlesse before God Psal 32. 1 2. How the Saints are blamelesse before men Vna hirundo non facit ver * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Doct. Iustificatio non accedit factoribus sed factores legis praecedit Aug. de Spir.
lit cap. 26. 2. Doct. Rom. 8. 1. 3. Doct. Iam. 2. 24. Use Rom. 7. 24. Why water in baptisme is but sprinkled Doctr. a Ioh. 3. 5. Tit. 3. 5. b Gal. 3. 27. c Rom. 6. 3. d 1 Pet. 3. 21. Luke 3. 3. Acts 2. 38. Rom 4. 11. Acts 8. 39. 16. 34. Gal. 3. 27. Acts 22. 16. Rom. 3. 3. Rom. 411. Ier. 44. 1 Pet. 3. 21. Aqua exhibet forinsecus Sacramentum gratiae Spiritus operatur intrinsecus beneficium gratiae Aug. Epist 23. In Baptismo praecipua pars est Spiritus per quem aqua sit efficax Chrys in Act. Hom. 1. Things necessarie two wayes Ex Hypothesi Exhypothesi Gen. 17. 14. Papists attribute too much to Baptisme Bellarm. de Bapt lib. 1. cap. 4. Gen. 17. 7. Acts 2. 39. 1 Cor. 7. 14. Gen. 17. 12. Jos 5. 5. a In Thessalia mos fuit vt paschalibus tantùm dâ—ebus baptismus perageretur Niceph. hist lib. 12. cap. 34. Socrat. hist lib. 5. cap. 22. b Ne quenquam Sacerdotes baptizent praeterquam in Pascâ— a Pentecosle L L. Pipiâ— Carol. M. c. c Iustus quacunque morte praeuentus fuerit anima eius in refrigerio erit dixit Ambr. Orat. de obit Valent. Qui diem obijâ— antequam baptisaretur d Rhem. annot on Ioh. 3. 5. e Ex opere operato Bâ— em loc citat Heb. 10. 4. 1 Cor. 1. 21. Rom. 1. 16. Anabaptists extenuate baptisme too much * §. 41. Ecce quia Christus sanctificat ecce quia Christus ipso lauacro aquae in verbo vbi Minister videtur corporaliter operari ipse abluit ipse mundat Aug. contr lit Petil. l. 3. c. 49. Rom. 6. 3 4. 1 Pet. 3. 21. Tit. 3 5. Vse Matth. 3. 11. Doct. a Mat. 28. 19. b Luk. 3. 3. c Act. 2. 38. 8. 12 37. 10. 47. 16. 15 33. Reasons Detrahe verbum quid est aqua nisi aqua accedat verbum ad clementum fit sacramentum Aug. in Ioh. 15. tract 80. 1 Tim. 4. 5. Papists ioyne not the word and seale 1 Cor. 14. 9. c. Tit. 2. 12 13. 2 Tim. 4. 7 8. Men must be iustified and sanctified before they can be glorified Rom. 8. 30. Reasons Reu. 21. 10 27. 1 Ioh. 3. 2 3. Vse We are here cleansed that we might be hereafter glorified Ex co quod hic accipit Ecclesia ad illam gloriam quae hic non est perfectionemque perducitur Aug. Retract l. 1. c 7. Heb. 11. 26. 12. 2. Righteousnes the only meanes to make vs glorious Reu. 19. 7 8. Reason Psal 45. 7. Vse Papists place the glory of the Church in outward pompe Dionysius Ioui Olympio aureum amiculum detraxit laneum substituens non sine dicterio laneum viz. ad vtram que anni tempestatem esse aptius Vse Ubicunque commemoraui ecclesiam non habentem maculam aut rugam non sic accipiendum quasi iam sit sed quae praeparatur vt sit quando apparebit gloriosa Aug. Retract l. 3. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Gen. 2. 22. c Est 2. 13. Doct. d Ioh. 14. 2 3. e Phil. 1. 23. f 2 Cor. 5. 8. Reason g Ioh. 3. 16. h 17. 6. i Act. 20. 28. k Ose 2. 19 20. l Eph. 4. 8. * Paranymphi m Ioh. 3. 29. n 2 Cor. 5. 20. o 11. 2. p Eph. 5. 24. Vse Incoragement against death Totum tibi sit Deus quia horum quae diligis totum tibi est Aug. in Ioh. 3. tract 13. Reu. 21. 22 23. Ioh 17. 20 21. 1 King 10. 8. Exo. 33. 23. 1 Cor. 13. 12. 1 Joh. 3 2. Doctr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Reu. 21. 11. c Dan. 12. 3. d Mat. 13. 43. e 1 Ioh. 3 2. f Col. 3 4. g Psal 45. 13. h Heb. 12. 23. i 1 Cor. 13. 12. k Phil. 3. 21. Ecclesia in fine seculi expectat quo l in Christi corpore praemonstratum est c. Aug. Epist 119. l Luk. 22. 30. m Ioh. 17. 21 n Heb. 1. 14. o 1 Cor. 2. 9. p 2 Cer. 12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 2 Cer. 4. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use r Isa 62. 4. s 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 1 Ioh. 3. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Reu. 7. 17. 21. 4. Rom. 7. 24. Dan 5. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Heb. 9. 14. 1 Pet. 1. 19. Heb. 12. 23. Vse Generall vses of the glorious estate of the Church in heauen Ephes 1. 18. 1 Eor 15. 19. * See §. 27. See Treat 4. §. 74 76. Why the patterne of a mans selfe is added to the patterne of Christ Sicut corpus nunquam à se dissidet neque anima aduersus seipsum ita virum mulierem non conuenit dissidere Chrys in Gen. hom 45. Ephes 5. 28. Gen. 2. 23. Matth. 19. 5 6. Quia se diligat prodesse sibi velit dubitare dementis est Aug. de doct Christ lib. 1. cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie dicitur de galina fouente oua quum illis incubat 1 Tim 6. 8. Summâ— 28. 2â— Doctr. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Rom. 12. 10 Rom. 1. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 3. c Mat. 22. 39. d Leu. 19. 18. Isa 58. 7. e 1 Cor. 12. 26. Jam. 2. 8. f Mat. 7. 12. Reasons The seuerall kindes of selfe-loue f 1 Cor. 9. 27. g 2 Cor. 11. 27. h Heb. 11. 36 37. Non propterea quisquam dicendus est non diligere salutem atque incolumitatem corporis sui quia amplius aliquid diligit nam aâ—arus c. Aug. de doct Chr. lib. 1. cap. 25. I lle so satis diligit qui sedulo agit vt summo vero perfruatur bono Aug. de mor. eccl l. 1. c. 26. Rom. 13. 14. Phil. 2. 21. 1 Cor. 13. 5. 10. 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vse 2. Vse Phil. 1. 10. Mat. 6. 26 28. m 1 Cor. 12. 12. n Isa 58. 7. Doctr. Mar. 5. 5. Reason Iam. 3. 12. 1 Cor. 9. 27. Heb. 11. 35. c. * §. 56. 1 Vse 1 King 18. 28. Cassian Collat. 19. D. Willet Synops Papism Contr. 6. quaest 6. Matth. 22. 39. Quam vellent aethere in alto Nunc pauperiem duros perferre labores Uirg Aen. 6. 2. Vse Isa 58. 7. * See §. 55. Doctr. Eccl. 2. 24. 3. 13. 5. 18. 8. 15. 1 Tim. 5. 8. Inconcussa naturae lege diligimus nos ipsos quae in bestias etiam promulgata est Aug. de Doct. Chr. li. 1. ca. 26. p Mat. 8. 24. q Luke 14. 1. r Iohn 4. 6. s Ioh. 4. 31. c. Lawfull fasts no hinderance to the cherishing of the body Iohn 4. 34. 2 Cor. 12. 15. 1. Reason Use 1. Couetous misers Eccl.
2. 23. 5. 11 12 13 14. t 1 Tim. 6. 9. u Mark 10. 23 c. x Eccl. 2. 23. Semper eget liquidis semper abundat aquis Ouid. in Jbin 2. They who are too intentiue on their calling Vnlawfull to desire that our bodies needed no refreshing 3. They who make excesse in one needfull thing an hinderance to another Doct. y 1 Tim. 6. 8. z Prou. 30. 8. a Matth. 6. 11. Mal. 1. 2 3. b Deut. 1. 27. c 9. 28. d Heb. 12. 6. Reason e Ephes 2. 3. 1. Vse Comfort 2. Use In couragement f Ier. 12. 8. g Gen. 1. 28 29. Gen. 6. 14. 21. Gen. 45. 7. Exo. 16. 15. and 17. 6. Deut. 8. 4. Ioh. 6. 55. Isa 61. 10. 1. Vse Ascribe all to Christ m Ezek. 20. 11 12. Ose 8. 12. n Ier. 44. 17. Ose 2. 5 8. o Isa 1. 3. Isa 5. 4. 2 Vse Depend on Christ for all things Heb. 13. 5. Luk. 16. 22. Inference a Vers 23. b Vers 31. c Vers 28. Summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul ranketh himselfe among the members of Christ Obser Metaphors which set forth our vnion with Christ a 1 Pet. 2. 4 5 6. b Ioh. 15. 5. c 2 Cor. 11. 2. d Eph. 1. 23. and 4. 16. and 5. 23. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Corporis h Ex. i Eph. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we are of Christs flesh f 2 Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Rom. 9. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 1 Cor. 15. 45 47. What being we receiue from Christ i Tit. 3. 5. k Ephes 4. 24. l 2 Cor. 5. 17. 2 Pet. 1. 4. Ephes 4. 24. Why we are said to be of Christs flesh Gen. 2. 23. Diuinitas vnigeniti facta est particeps mortalitatis nostrae vt nos participes eius immortalitatis essemus Aug. Epist 57. We are vnited to Christs person How Saints on earth are vnited to Christ in heauen 1 Cor. 12. 12 13. I. Error II. Error Our vnion with Christ a true and reall vnion Rom. 8. 11. Eph. 2. 6. Ioh. 17. 21 22. Unusquisque Christianus non incongruè sustinet personam Christi Aug. de Gen. l. 2. c. 24. vide eundem quaest 69. With what bonds we are vnited to Christ 1 Joh. 4. 13. Eph. 3. 17. Why Christ made the Saints one with himselfe 1. Saints are members of a glorious body Coelo Angelis omni creatura honorabilior est ecclesia Chrys de Pentecost serm 26. 2. Saints attended by Angels Heb. 1. 14. 2 King 6. 17. Psal 91. 11 12. 3. Saints make Christ perfect Eph. 1. 23. 4. Saints assured of saluation and how Eph. 2. 6. Ioh. 5. 24. 1 Ioh. 5. 12. Securi estote caro sanguis vsurpastis coelum in Christo negent in coelo Christum qui vobis coelum negant Tertul. de Resur 5. Difference betwixt Christ gouerning the Saints and the world Est 5. 2. Psal 2. 9. Ioh. 14 3. Psal 110. 1. 6. Assurance of all needfull supply Mat. 25. 35. Act. 9. 4. Why Christ suffereth the Saints to want and suffer 7. Saints haue a right to what Adam lost Heb. 1. 2. Psal 24 1. 1 Cor. 3. 21. 8. Saints haue a right to Christ See §. 28 Why the Church basely accounted of 1 Ioh. 3. 1. Corruption of the body no hinderance to our vnion with Christ 1 Cor. 15. 36. 1 Thes 4. 13. Difference betwixt the preseruation of the Saints bodies and others in the graue 1 Thes 4. 14 16. Isa 57. 2. Ioh. 5. 29. * §. 49 50. c. Heb. 3. 6. Mat. 6. 10. Christus habet sanctos voluntate peccatores verò necessitate sibi subiectos Hier. in Eph. 1. 2 Cor. 7. 1. 1 Cor. 6. 15. Ephes 4. 24. Ephes 210. Ioh. 15. 5. Col. 3. 1 2. Rom. 8. 5. Luke 12. 4. Heb. 11. 35. * §. 70. Doct. 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 27. Reason 1 Cor. 15. 45. Rom. 8. 11. Vse Triall whether we be members of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ioh. 5. 21. Doctr. a 1 Pet. 1. 3. b Ioh. 3. 5. c Iam. 1. 18. d 1 Cor. 4. 15. Philem. vers 10. The worke of the three persons in our regeneration Iam. 1. 18. Joh. 6. 38 39. Ioh. 6. 63. Ioh. 1. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 3. How regeneration is attributed to the word and to Ministers thereof Iam. 1. 18. 1 Cor. 4. 15. 1 Cor. 3. 7. Reason Use Ioh. 6. 37. Luke 17. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Col. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Ephes 1. 3. c Joh 15. 5. d Ioh. 6. 55. Reason e Zach. 13. 1. f Col. 1. 19. g Ioh. 1. 16. 1 Vse 2. Vse Ioh. 16. 23. Heb. 13. 15. Col. 3. 17. Doctr. Difference betwixt regeneration and creation Ioh. 3. 6. The riches of Gods mercie Psal 103. 11. Gen. 2. 23 24. Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Vers 28. Gen. 2. 23. b Vers 28. Gen. 2. 23. Meaning of the words 1 Cor. 7. 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matrimonium non facit coitus sed voluntas Chrysost in Mat. hom 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summe Doct. b Gen. 31. 14. c 1 Sam. 19. 11 Reason Vse Parents may not keepe their children being maried too straight Nor keepe them from husband or wife Children may not preferre their parents before husband or wife Apud Romanos sponsa obtecta flammeo capite quum extulisset pedem è paternis aedibus vertebatur in gyrum itaque ducebâ—tur in domumsponsi nesâ—iret redeundi viam ad aedes parentum Erasm See Treat 2. part 2. §. 14. See Treat 2. part 2 §. 2. Gen. 2. 24. b Mat. 19. 5. c 1 Cor. 6. 16. d Deut. 6. 13. Mat. 4. 10. e Mal. 2. 15. g Mat. 19. 8. h Deut. 17. 17. Leu. 18. 18. i Gen. 4. 19. Magis pertinere ad nuptiarum bonum non vnum multas sed vnum vnam satis indicat ipsa prima diuinitus facta coniugum copula c. Aug. de Nupt. concup l. 1. c. 9. Gen. 2. 18. Gen. 16. 5. 21. 11. Stat. 1. Iacob 11. Doctr. Reason Mat. 19. 6. Pro. 2. 17. Vses 1. Mutuall transgressions of man and wife most hainous Mal. 2. 14. 2. Monstrous to make debate betwixt man and wife 1 Sam. 26. 19. 3. All duties betwixt man and wife to be cheerefully performed Isa 58. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod per historiam impletum est in Adam per prophetiam significat Christum qui reliquit patrem c. Aug. de Gen. lib. 2. c. 24. a Ioh. 3. 29. c Cant. 1. 13 15. d 2 Cor. 11. 2. e Eph. 5. 23. f vers 31. the things which make Christ and the Church fit to be husband and wife g Ioh. 17. 19. h Ioh. 20. 17. i Rom. 8. 32. k Ioh. 6. 39. l Cant. 2. 16. m Eph.
5. 23 24. n Eph. 4 8. o Ioh. 14. 3. p Reu. 22. 17 20. 1. Vse An high fauour to be the spouse to Christ 1 Sam. 25. 41. Luk. 15. 19. Mar. 1. 7. * §. 33 34. 2. Vse Direction How Christs spouse must cary her selfe Est 1. 16. c. 3. Vse Triall Who are Christs spouse * §. 24. 4. Vse Consolation The priuiledges of Christs spouse Ecclesia omnem sponsi potestatem tenet Aug. contr Don. l. 4. c. 1. Ioh. 1. 18. Prou. 8. 30. Ephes 4. 9. Ioh. 16. 28. Mark 3. 33 34. Vse Imitation All to be forsaken for Christ Psal 45. 10. Matth. 10. 37. Luke 14. 26. expounded How parents to be hated for Christ Deut. 33. 9. Gen. 41. 4. Matth. 19. 27. Hosea 2. 19. Isa. 61. 8. 54. 10. Reason Ioh. 13. 1. Rom. 11. 29. Mal. 2. 16. Ier. 3. 1. Vse Cleaue to Christ d Deut. 10. 20. 13. 4. Acts 11. 23. 1 Sam. 18. 1. Rom. 8. 35. c. All the Saints made one Spouse 1 Cor. 12. 13. See §. 22. Gal. 3. 28. Reason Vse Christus nihil aliud deputat corpus suum i. Ecclesiam quam seipsum quia de Christo ecclesia verius intelligitur Erunt duo in carne una Aug. de pec mer. lib. 1. cap. 31. * See §. 70. * §. 84. 1 Cor. 6. 17. 12. 12. Heb. 10. 27. Heb. 12. 15. Eph. 4. 27. Of a mysterie see more in the whole armour of God Treat 3. §. 168. on Eph. 6. 19. 1. Vse The mysterie of our vnion with Christ not to be measured with the last of our reason 2. Use No carnall thing in our vnion with Christ Ecclesia Christo in occulto vxor est Occultè quippe atque intus in abscondito secreto spiritali anima humana inhaeret verbo Dei vt sint duo in carne vna Aug. contr Faust Man lib. 22. cap. 38. 3. Use Papists make our vnion with Christ a carnall matter Joh 6. 52. Ioh. 3. 4. Multos adulteros video qui sponsam tanto pretio emptam possidere volunt id agunt vt pro sponso amentur Aug. in Ioh. Tract 12. Uide Bern. ep 237. ad Eugen. * See §. 17. 2 Cor. 11 2. Quod est in Christo in Ecclesia magnum hoc in singulis quibusque viris vxoribus minimum Aug. de nupt concup lib. 1. cap. 21. * Alphons à Castro contr haer lib. 3. Petrus à Soto de Matr. lect 2. Concil Trident. Sess 24. Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reu. 2. 7. x Luk. 8. 8. Mar. 13. 37. Eph. 5. 14. Rom. 11. 20. Reason The life of Gods word in application 1 Cor. 14 9. Vnum duntaxat tibi considerandum est quo pacto te praestes innoxium Chrys hom 26. in 1 Cor. 11. Reasons Act. 20. 35. Rom. 14. 12. Ezec. 18. 5. c. Luk. 17. 34. Vse Non quae alijs data sunt praecepta quaerimus quando alicuius criminis ac cusamur Chrys loc citat * §. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are to be accounted children who parents * Treat 5. §. 56 57 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All duties of children comprised vnder obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chap. 5. vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the morall law is alleaged A genere ad speciem Honour compriseth all childrens duties Why both father and mother expressed How the fift commandement is the first with promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13 8. Difference betwixt the promise in the second and fist commandement First simply taken Exod. 13. 2. Matth. 1. 25. Isa 38. 2 3. 1. Vse 2. Vse 3. Vse 4. Vse Cautions in seeking our owne good Cic. lib. 2. de Offic. Paradox 1. Vse Nihil bonum Scriptura nisi quod honestum asserit Ambr. Offic. lib. 2. cap. 3. b Exod. 20. 12. c Deut. 5. 16. Longlife and prosperitie ioyned together Deut. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporall prosperitie promised 1 Tim. 4. 8. Deut. 5. 16. Prosperitie a good thing Leuit. 26. 4. c. Deut. 28. 1. c. Gen. 28. 20. 32. 10 11. Leuit. 26. 15. c. Deut. 28. 16. c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73. 13. Ier. 12. 1. Hab. 1. 3. How prosperitie proues a curse to the wicked Matth. 5. 45. Rom. 2. 4. Ose 13. 11. 1 Tim. 6. 9. Gen. 40. 19. Rom. 8. 28. Complaints of Saints impeach not their well being b Iob. 9. 3. 2 Cor. 12. 9. c Epb. 3. 1. d Psal 119. 67 e Iob 1. 12. f Ose 5. 15. g 2 Cor. 5. 2. Long life a blessing Psal 6. 5. Isa 38. 18. Phil. 1. 24. Iob. 32. 7. Iob. 9. 4. Gal. 6. 10. Gen. 15. 16. Rom. 2. 5. m 1 King 14. 13. n 1 King 13. 14. Isa 17. 1. o 1 Cor. 11. 32. p Gen. 5. 24. Heb. 11. 5. Deut. 6. 2. Psal 34. 12 13 14. Rut. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How disobedient children hinder their welfare and shorten their daies Deut. 21. 21. Judg. 9. 5 6. a 1 Sam. 2. 34. b 2 Sam. 18. 14. c 1 King 2. 25. How fitly prosperity and long life are ioyned together God makes his sauours true blessings Gen. 17. 19. Isa 38. 5 6. 39. 8. 2 Sam. 7. 9. c. 1. Vse 2. Vse 3. Vse Psal 37 37 38. Eccl. 8. 12 13. Isa 3. 10 11. 4. Use Prou. 22. 6. Doctr. Substance of promises made to the Iewes still remaineth Heb. 13. 5. Act. 2. 39. Vse Rom. 15. 4. Rom 4. 23. 1 Cor. 10. 11. Hinc patescit humanae vitae terminum non esse decreto simplici absoluto constitutum c. Zach. Muthel in hunc loc N. Heming alijque Mans time set Iob 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 14. 14. Iob 14. 5. Eccles 2. 3. Iob. 7. 30. Isa 38. 5. Mat. 10. 30. 6 27. Stat sua cuique dies c. Virg. Aenied 10. Vses to be made of the determined time of mans life Dan. 3. 17 18. Iob. 9. 4. Against merit * Whole armour of God Treat 2. Part. 4. §. 7. on Ephes 6. 14. 1. Obseru Parents bound to duties How parents duties are implied in the 5. Commandement 1. Vse Ministers must prouoke parents to their dutie 2. Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasions of prouoking children to wrath Heb. 12. 10. * See Treat 5. §. 31 41. 2. Obser Ezec. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enutrite Beza Nourrissez Fr. 4. Obseru Parents to prouide all needfull things for children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instituere