coat but nearer is my skin God hauing wrought this naturall affection in the seuerall kindes thereof and there being good ends and vses thereof it is not to be condemned §. 58. Of spirituall selfe-loue Spirituall selfe-loue is that which is supernaturally wrought in man by Gods Spirit whereby he is both inlightned to discerne what is most excellent and best for him and also moued to choose the same so as this serueth to rectifie the former Hence it commeth to passe that their chiefest care is for their soules and for the eternall saluation thereof for the furthering whereof they can be content as need requireth to beat downe their body to denie them sometimes their ordinary refreshing by food rest and other like meanes yea and to suffer them to be imprisoned racked and otherwaies tortured and life it selfe to be taken from them This men doe and suffer not for want of naturall affection but by reason of spirituall affection which perswades them that it is good for them it should be so A man is not therefore to be said not to loue the health and safety of his body because he loueth something more For a couetous man though he loue his money yet he can be content to part with it for bread to nourish his body so a spirituall man though he loue his life yet he can be content to lose it for his soules saluation For he loueth himselfe sufficiently who doth his best to enioy the chiefest and truest good This spirituall affection extendeth it selfe as farre as naturall affection namely to wiues husbands children parents brethren cosins friends c. Much is this vrged and pressed in the Scriptures as Isa 55. 1 2 3. Mat. 6. 19 20 33. Ioh. 6. 27. 1 Tim. 6. 11 19. §. 59. Of euill selfe-loue The selfe-loue which is euill swerueth in the Obiect Measure  1. In the Obiect when it is cast vpon our corruptions our lusts our euill humors when we affect and loue them and for them pursue whatsoeuer may satisfie them as the ambitious lustfull riotous gluttonous and other like persons This is expresly forbidden Make not prouision for the flesh to fulfill the lusts thereof 2. In the Measure when our loue is wholly and only cast vpon our selues so seeking our owne good as we regard no mans good but our owne nor care what dammage another receiueth so we may get aduantage thereby This is also forbidden for it is contrary to the property of true loue which seeketh not her owne namely to the preiudice of another This hath the title of Selfe-loue appropriated to it It sprang from the corruption of nature and is daily increased by the instigation of Satan for the destruction of mankinde It manifesteth it selfe by the many tricks of deceit which most men vse in their dealings with others by making aduantage of others necessities as in the case of vsurie of raising corne and other commodities in time of scarcity with the like by mens backwardnesse to helpe such as stand in need of their succour by want of compassion in other mens miseries and by many other like vnkindnesses all which verifie the prouerbe Euery man for himselfe But by distinguishing the forenamed points we may see that notwithstanding euill self-loue be a most detestable vice yet it is both lawfull and commendable to loue ones selfe aright §. 60. Of the error of Stoicks in condemning all passion The doatage of Stoicks who would haue all naturall affection rooted out of man is contrary to this patterne and vnworthy to finde any entertainment among Christians for what doe they aime at but to root that out of man which God hath planted in him and to take away the meanes which God hath vsed for the better preseruation of man That wise man whom they frame to themselues is worse then a brute beast he is a very stocke and blocke Not only the best and wisestmen that euer were in the world but also Christ himselfe had those passions and affections in him which they account vnbeseeming a wise man Their doatage hath long since beene hissed out of the schooles of Philosophers should it then finde place in Christs Church §. 61. Of well vsing naturall affection Let vs labour to cherish this naturall affection in vs and to turne it to the best things euen to such as are not only apparently but indeed good and among good things to such as are most excellent and the most necessary such as concerne our soules and eternall life For this end we must pray to haue our vnderstandings inlightned that we may discerne things that differ and approue that which is excellent and to haue our wills and affections sanctified that we embrace pursue and delight in that which we know to be the best Thus shall our naturall affection be turned into a spirituall affection Here we see how we may make nature a schoolemaster vnto vs for as Christ sendeth vs to the fowles of the aire and lillies of the field to learne of them so the Apostle here sendeth vs to our owne naturall instinct We cannot complaine that we haue no schoolemaster neere vs as many in the country whose children for want of one are rudely brought vp our selues are schoolemasters to our selues Wherfore as the Apostle hereby teacheth husbands to loue their wiues so let vs all more generally learne to loue one another for we are all mutuall members of one and the same body and our brother or neighbour is Our flesh §. 62. Of Mans forbearing to wrong himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it THe first particle for sheweth that in this verse an euidence and manifestation of a mans loue of himselfe is giuen The first part thereof which is set downe negatiuely sheweth that It is against the common instinct of nature for a man to hate himselfe It is noted as an euidence that deuils were in the Gadarene in that he cut himselfe with stones had not the deuils forced him he would neuer haue done it Hatred is contrary to loue it being therefore before proued that euery man by nature loueth himselfe by necessary consequence it followeth that no man hateth his flesh for two contrary effects proceed not from the same cause no fountaine can yeeld both salt water and fresh Obiect Many doe macerate their bodies with fastings watchings labours trauels and the like others teare and gash their flesh with whips kniues swords yea and with their teeth also others lay such violent hands vpon themselues as they take away their owne liues Answ 1. None of these things are done by the instinct of nature which God hath set in man but through the corruption of nature which the deuill hath caused Now nature and corruption of nature are two contrarie causes no maruell then that contrarie effects come from them 2. They thinke they doe
one in another The care which Elkanah had to carry his wiues along with himselfe vnto the Tabernacle of the Lord yeere by yeere sheweth that his desire was to vphold them in the feare of God yea the gifts and portions which at that time he vsed to bestow on them implie the care that he had to encourage them to hold on in seruing the Lord. It was without question the maine end which the Shunamite aimed at in prouiding lodging for the Prophet that both she and her husband might be built vp in Grace This duty may be the better effected by these means following 1. By taking notice of the beginning and least measure of Grace and approuing the same 2. By frequent conference about such things as concerne the same mutually propounding questions one to another thereabouts and answering the same 3. By their mutuall practise and example making themselues each to other a patterne of pietie 4. By performing exercises of religion as praying singing psalmes reading the word and the like together 5. By maintaining holy and religious exercises in the familie Though this dutie especially appertaine to the husband yet the wife must put her husband in minde thereof if he forget it and stirre him vp if he be backward Thus did the good Shunamite 2 King 4. 9 10. No mans perswasion in this kinde can so much preuaile with a man as his wiues 6. By stirring vp one another to goe to the house of God to heare the word partake of the Sacrament and conscionably performe all the parts of Gods publike worship Great need there is that husbands and wiues should endeuour to helpe forward the growth of grace in each other because we are all so prone to fall away and wax cold euen as water if the fire goe out and more fewell be not put vnder And of all other husbands and wiues may be most helpfull herein because they can soonest espie the beginning of decay by reason of their neere and continuall familiaritie together §. 28. Of the sinnes of husbands and wiues contrary to a mutuall care of one anothers saluation The vices contrary to that generall mutuall dutie of husbands and wiues in procuring the Saluation of one another and to the particular branches comprised vnder it are many As 1. A carelesse neglect thereof when as husbands and wiues so minde earthly things as they thinke it enough if they be prouident one for another in the things of this life Hereof most that liue in this earth are guiltie and among others euen many of them who haue the name of very good and kinde husbands and wiues But whatsoeuer the opinion of others be of them the truth is that if they faile in this point they goe no further then the very heathen haue done and their kindnesse may be as the apes kindnesse which causeth death 2. The vnworthy walking and vnchristian cariage of a beleeuer that is maried to one that beleeueth not hereby the vnbeleeuer is kept off from embracing the Gospell and made the more to dislike and detest it If a popish or profane husband be maried to a wife that maketh profession of the truth of the Gospell and she be stout proud wanton waspish wastefull or giuen to any other like vices will he not be ready thereupon to inueigh against the religion she professeth and vtterly protest against it So also a popish or profane wife if she be maried to such an husband 3. Negligence in obseruing one anothers disposition or conuersation whereby it commeth to passe that they keepe not backe nor restraine one another from running into any sinne but proue such husbands and wiues one to another as Eli proued a father to his sonnes whence it fell out that Gods seuere vengeance fell vpon the necke of the one and of the other Pilats wife though an heathenish woman shall rise vp in iudgement against many such wiues for she did what she could to keepe her husband from shedding innocent bloud 4. Acomplement all soothing of one anothers humour and seeking mutually to please one another in all things without respect of good or euill Such as these the Scripture termeth men-pleasers Hence it commeth to passe that husbands and wiues are so farre from drawing one another from sinne that the better rather yeelds vnto the worse and both runne into euill as Adam was perswaded by his wife to transgresse against Gods expresse charge and wise Salomon was drawne by his wiues vnto Idolatrie 1 King 11. 4. and Sapphira consented to the sacriledge of Ananias her husband Act. 5. 2. 5. An vndue feare of offending one another by Christian instruction admonition reproofe and the like Many who are oft moued in conscience to make knowne to their husbands and wiues the sinnes wherein they liue and the danger wherein they lie by reason thereof doe notwithstanding through carelesse and causelesse feare refraine and forbeare to doe so 6. An impious and enuious disposition whereby many husbands and wiues are moued to mocke and scoffe at that holy zeale and forwardnesse which they obserue in their bedfellowes as Michal who resembled Dauid to a foole or vaine-fellow because he manifested his zeale by dancing before the Arke Thus doe many nip the worke of the spirit in the very bud and cause grace soone to wither But cursed be that husband or wife that thus peruerteth the maine end of their neere coniunction §. 29. Of husbands and wiues mutuall care ouer one anothers body After the good of the soule followeth the good of the body wherein husband and wife must shew their prouident care each ouer other and doe what lieth in them to procure the well-fare of one anothers person and to nourish and cherish one anothers body This dutie the Apostle layeth down vnder the comparison of a body which he calleth flesh saying No man hateth his owne flesh but nourisheth and cherisheth it now man and wife are one flesh This dutie the Apostle in particular applieth to husbands At the first institution of mariage it was in particular applied to the wife whom God made to be an helpe meet for man so as it is a mutuall dutie appertaining to both It seemeth that Rebecha was so carefull of Isaak in this respect that she could readily make sauory meat for him such as he loued This dutie extendeth it selfe to all estates both of prosperity and aduersity of health and sicknesse for so much doe they mutually couenant and promise when they are first ioyned together in mariage I take thee saith each to other for better for worse for richer for poorer in sicknesse and in health to loue and to cherish Wherefore they ought mutually both to reioyce in the well-fare of one another and also in all distresse to succour and comfort each other putting their shoulders vnder one anothers burden and helping to ease one another as much as
which of all other things will make the childe most obedient and gratefull to his parents for thus there is a double bond to binde him 1. his birth 2. his new birth especially when the cause of the one hath beene also the cause of the other 7. Nothing can more settle the heart of a wise parent on his death-bed concerning his children then assurance that pietie is planted in them for then may he with stronger confidence commend them to Gods prouidence and with greater assurance expect his blessing vpon them after he is dead 8. Parents by teaching their children pietie are an especiall meanes of propagating true religion from age to age and from generation to generation No better meanes can be thought of For if all parents were carefull of their dutie in this kinde as there is a succession of children and thereby a preseruation of mankinde so there would be a succession of those that feare God and thereby a preseruation of true religion My children that are taught by me may be fathers of children and so teach that to their children which they haue learned of me yea after them may grand-children proue fathers of other children and they teach their children the same and so from age to age others after them This is the meanes on our part and in our time we must doe our part and for those who come after vs leaue the issue to God Not only the great benefit of this point but also the too much neglect thereof in most families hath moued me the longer to insist on it and the more forcibly to presse it For the better performing thereof I will adde some directions §. 35. Of directing parents how to teach their children true pietie 1. Whatsoeuer principle of pietie parents doe teach their children they must be sure that it be grounded on Gods word thus much this phrase admonition of the Lord implieth Thus shall parents be sure to feed them with good wholesome spirituall food such as shall make to their spirituall nourishment and eternall life In this respect principles of religion grounded on Gods word are called sound or wholsome or healthfull words and that both in regard of their matter and substance and also in regard of their effect they cause and preserue good sound spirituall health We know that naturall men haue a care to giue their children such food as is wholsome for their bodie for will a father that is euill giue his childe a stone or a serpent and not that which is good Conscience must moue religious parents to haue the like care of the soules of their children as nature teacheth all parents to haue of their bodies If parents be carefull to draw those principles wherein they instruct their children out of Gods word they shall be sure not to poyson their soules with any error heresie superstition or idolatrie 2. When children begin to read let them read the holy Scripture so was Timothie trained vp from a childe 2 Tim. 3. 15. Thus will children sucke in religion with learning for there is a secret vertue lurking in the holy Scripture which is Gods owne word more then in any bookes of men so as through Gods blessing there may by this meanes be an inward worke of grace in children euen in their young yeeres Besides no bookes are more easie then many parts of Scripture and no histories more admirable and delightfull then the histories of the Scripture It is the aduice of an ancient Father that young children be made acquainted with the words and names of holy Scripture and that in stead of tales and fables choice histories of the Bible be made knowne to them and that they be instructed in the Prouerbs of Solomon 3. Let children be catechised constantly from day to day rehearse them continually vnto thy children saith the Law That which is daily done is in Scripture said to be done continually as the sacrifice which was daily offered was called a continuall offering Here let this caueat be noted that in giuing this spirituall food parents deale with their children as skilfull nurses and mothers doe in feeding infants they will not at once cram more into their mouthes then their stomach is able to digest but they will rather oft feed them with a little so it is not meet that parents be too tedious that will but dull a childs vnderstanding and breed wearisomnesse and make it loath to be againe instructed but precept vpon precept precept vpon precept line vpon line line vpon line here a little and there a little Thus shall they learne with case and delight and this being oft performed in time a great measure of knowledge will be gained thereby If a vessell haue a little mouth we vse not to fill it by powring whole paile-fuls vpon it for so all may be spilt and it receiue little or nothing but we let the liquor fall in by little and little according to the capacitie of the mouth so is nothing lost and the vessell filled the sooner Thus are children to be dealt withall 4. To the set times of catechizing children let other occasions of teaching them pietie be added as at table by resembling the spirituall food of their soules to that corporall food whereby their bodies are nourished when they are walking abroad by shewing them the starres how they remaine stedfast in their course the trees how they bring forth fruit in their season how all things are for the vse and benefit of man and thereupon make spirituall vses note the direction which for this purpose the Law giueth to parents Thou shall talke to thy children of my words when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp 5. Let parents open to their children the mysteries of those outward rites which God hath ordained in his Church as of Preaching Baptising children administring the Lords Supper ceasing from worke on the Lords day with the like This was expresly commanded vnder the law Visible rites are great helpes to the weake vnderstanding of children when they are plainly opened and applied yea they are also especiall meanes of keeping in memory the mysteries contained vnder them as course threds or wiars are meanes to preserue pearles put vpon them So oft as they see the rites they will be put in minde of the mysteries implied vnder them 6. To this may be referred a declaration of such great and admirable workes as God in former times hath done for his Church especially such workes as haue beene done in their time and if any memorials be remaining of them make them knowne to children This direction was also giuen vnder the law concerning the monuments which were set vp of the great deliuerances that God gaue to his people In particular when the day of the gunpowder-treason is solemnized parents ought to teach their children the occasion
strucken with such an inward awe and reuerence as it would not for any thing displease his Maiestie but rather doe whatsoeuer it may know to be pleasing and acceptable vnto him For these are two effects which arise from this kinde of feare of God 1. A carefull endeuour to please God in which respect good king Iehosaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright addeth this clause as a motiue thereunto Let the feare of the Lord be vpon you implying thereby that Gods feare would make them endeuour to approue themselues to God 2. A carefull auoiding of such things as offend the Maiesty of God and grieue his spirit in which respect the Wiseman saith The feare of the Lord is to hate euill and of Iob it is said that he fearing God departed from euill Sometimes againe awe and dread of the diuine Maiestie ariseth from diffidence For when a mans heart doubteth of Gods mercy and expecteth nothing but vengeance the very thought of God striketh an awe or rather dread into him and so maketh him feare God From this double cause of feare whereof one is contrary to another hath arisen that vsuall distinction of a filiall or sonne-like feare and a seruile or slauish feare which distinction is grounded on these words of the Apostle ye haue not receiued the spirit of bondage againe to feare this is a seruile feare but ye haue receiued the spirit of adoption whereby we cry Abba father this causeth a filiall feare The filiall feare is such a feare as dutifull children beare to their fathers But the seruile feare is such an one as bondslaues beare to their masters A sonne feareth simply to offend or displease his father so as it is accompanied with loue A bondslaue feareth nothing but the punishment of his offence so as it is ioyned with hatred and such an one feareth not to sinne but to burne in hell for sinne Faithfull Abraham like a gratious childe feared God as Gods Angell beareth witnesse Gen. 22. 12. when he was ready rather to sacrifice his only sonne then offend God by refusing to obey his commandement But faithlesse Adam like a seruile bondslaue feared God as he himselfe testifieth against himselfe Gen. 3 10. when after he had broken Gods commandement he hid himselfe from the presence of God This slauish feare is a plaine diabolicall feare for the deuils so feare as they tremble It maketh men wish there were no hell no day of Iudgement no Iudge yea no God This is that feare without which we must serue the Lord. In this feare to submit ones selfe is nothing acceptable to God It is therefore the filiall feare which is here meant Secondly of this feare God is the proper obiect as by this and many more testimonies of Scripture is euident where the feare of God and of the Lord is mentioned This feare hath so proper a relation vnto God as the Scripture stileth God by a kinde of proprietie with this title Feare for where Iaakob mentioneth the feare of Isaak he meaneth the Lord whom Isaak feared It is then vnlawfull to feare any but God No Men also may be feared as Princes Parents Masters and other superiours For the Apostle exhorting to giue euery one their due giueth this instance feare to whom feare is due But yet may God notwithstanding be said to be the proper obiect of feare because all the feare that any way is due to any creature is due to him in and for the Lord whose image he carrieth so as in truth it is not so much the person of a man as the image of God placed in him by vertue of some authoritie or dignitie appertaining to him which is to be feared If there should fall out any such opposition betwixt God and man as in fearing man our feare would be withdrawne from God then the rule of Christ is to take place which is this feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the extent of this true filiall feare of God is very large No one point throughout the whole Scripture is more vrged than this feare of the Lord. It is oft added to other duties as that whereby they are seasoned and without which they cannot well be performed wherefore we are commanded to serue the Lord in feare to perfect holinesse in the feare of God to worke out our saluation with feare and the Churches are commended for walking in the feare of the Lord so likewise particular men as Abram Ioseph Iob and many other yea the whole worship of God is oft comprised vnder this branch of feare whereupon our Sauiour Christ alleaging this text thou shalt feare the Lord thy God thus expresseth it thou shalt worship the Lord thy God And againe where the Lord by his Prophet Isay saith Their feare toward me is taught by the precept of men Christ thus quoteth that text In vaine doe they worship me teaching for doctrines the commandements of men out of which places compared together it is euident that vnder the feare of God is comprised the worship of God Yea all that dutie which we owe to God and man is comprised vnder this title the feare of God for Dauid when he would in one word declare the summe and substance of all that which a Minister ought to teach his people saith I will teach you the feare of the Lord. Fourthly The reason why the Holy Ghost so much vrgeth the feare of God and that in so large an extent as hath beene shewed I take to be this to shew a difference betwixt that integritie and perfection of Gods image which was at mans creation first planted in him and the renouation thereof while here he liueth in this world So compleat and perfect was then Gods image in man as he needed no other motiue to prouoke him to any dutie but loue Wherefore when the Holy Ghost would set forth that perfection of Gods image first planted in man he addeth this title Loue vnto other duties whether they concerne God or man Concerning God Moses exhorteth Israel to loue the Lord and serue him and againe to loue the Lord to walke in his waies to keepe his commandements c. Concerning man the Apostle exhorteth to serue one another by loue and to doe all things in loue Yea sometimes the Holy Ghost is pleased to comprise all duties vnder loue In which respect Christ calleth this commandement Thou shalt loue the Lord the great commandement which compriseth all the commandements of the first table vnder it and for the second table S. Paul saith that loue is the fulfilling of the law But by Adams fall and the corruption which thereby infected mans
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
patterne to teach them how to loue A motiue it is to loue Christ because loue deserueth loue especially such a loue of such a person as the loue of Christ is Yea our loue of Christ is an euidence that we are loued of Christ as smoake is a signe of fire Wherefore both in thankfulnesse to Christ for his loue to vs and for assurance to our owne soules of Christs loue to vs we ought in all things that we can to testifie our loue to Christ A motiue it is also to loue our brethren because Christ being in heauen our goodnesse extendeth not to him but our brethren on earth stand in his stead and the loue we shew to them we shew to him and he accepteth it as done to him Ye fed me yee visited me saith Christ to them that fed and visited his brethren This loue also euen the loue of our brethren is an euidence that we are loued of God Wherefore if Christ so loued vs we ought also to loue one another How the loue of Christ is a patterne I will afterwards shew §. 28. Of Christs giuing himselfe EPHES. 5. 25. And gaue himselfe for it THis fruit and effect of Christs loue extendeth it selfe to all the things that Christ did or suffered for our redemption as that he descended from heauen tooke vpon him our nature and became a man that he subiected himselfe to the law and perfectly fulfilled it that he made himselfe subiect to many temptations of the deuill and his instruments that he tooke vpon him our infirmities that he became a King to gouerne vs a Prophet to instruct vs a Priest to make an attonement for vs that he subiected himselfe to death the cursed death of the crosse and so made himselfe an oblation sacrifice for our sins that he was buried that he rose againe that he ascended into heauen and there sitteth at Gods right hand to make intercession for vs. For after that Christ had taken vpon him to be our head and Sauiour he wholly set himselfe apart for our vse and our benefit so as his person his offices his actions his sufferings his humiliation his exaltation the dignitie the puritie the efficacie of all is the Churches and to her good doe they all tend This in generall is the extent of this fruit of Christs loue he gaue himselfe for it More particularly we may note these three points 1. The action what he did he gaue 2. The obiect what he gaue himselfe 3. The end why he gaue himselfe for it for the Churches good The action hauing relation to the obiect most especially pointeth at the death of Christ The Greeke word is a compound word and signifieth to giue vp It implieth two things 1. That Christ willingly died the simple word gaue intimateth so much 2. That his death was an oblation that is a price of redemption or a satisfaction the compound word gaue vp intimateth so much §. 29. Of the willingnesse of Christ to die That Christ willingly died is euident by the circumstances noted about his death when Peter counselled him to spare himselfe and not to goe to Ierusalem where he was to be put to death he called him Satan and said he was an offence to him when Iudas went out to betray him he said vnto him That thou doest doe quickly When Iudas was gone out to get companie to apprehend him he went to the place where he was wont so as Iudas might readily finde him yea he met them in the mid-way that came to take him and he asked them whom they sought though he knew whom they sought and when they said Iesus of Nazaret he answered I am he When they came to him he droue them all backward with a word of his mouth and yet would not escape from them He could haue praied to the Father to haue had more then twelue legions of Angels for his safeguard against those that apprehended him but would not when by his aduersaries he was prouoked to haue come downe from the Crosse and could haue done so he would not At the instant of giuing vp the ghost he cried with a loud voice which sheweth that his life was not then spent he might haue retained it longer if he would and thereupon the Centurion gathered that he was the Sonne of God When he was actually dead and laid in a graue he rose againe These other like circumstances verifie that which Christ said of himselfe No man taketh my life from me but I lay it downe of my selfe It was therefore no necessitie that compelled him to die but his voluntarie obedience Christ is the Lord Prince and Author of life and hath an absolute power as ouer the life of others so ouer his owne life Thus then we see that his sacrifice was a voluntarie and free gift the cause thereof was his owne will and good pleasure Exceedingly doth this commend the loue of Christ and assureth vs that it is the more acceptable to God who loueth a cheerefull giuer Let vs in imitation of our head doe the things whereunto we are called willingly and cheerefully though they seeme neuer so disgracefull to the world or grieuous to our weake flesh §. 30. Of the kinde of Christs death an oblation That Christs death was an oblation and a price of redemption is euident by the death of those beasts which were offered vp for a sacrifice and therein were a type of Christs death But expresly is this noted by this Apostle where he saith Christ hath giuen himselfe for vs an offering and sacrifice to God for a sweet smelling sauour and againe Christ gaue himselfe a ransome The phrases of redeeming purchaesing buying with the like attributed to Christ and his bloud doe further confirme the same Learne hereby to consider Christs death not as the death of a priuate man but of a publike person of a suertie of a pledge that in our roome and stead was made sinne and was made a curse to redeeme vs from our sinnes and from the curse which by sinne was fallen vpon vs. The comfort and benefit of Christs death is lost if this be not knowne and beleeued In this consisteth a maine difference betwixt the death of Christ and all other men not the most righteous Martyrs excepted Their death was but a dutie and debt no satisfactory oblation no price no ransome as Christs was §. 31. Of the infinite valew of the prince of our redemption The Obiect or thing which Christ gaue for a ransome was himselfe not his body alone nor his body and soule only but his person consisting of his two natures humane and diuine Quest How could his diuine nature be giuen vp could it suffer could it die Answ 1. The Deitie simply considered in and by it selfe could not die but that person which was God both could and did die
fruit of iustification in which respect S. Iames saith that we are iustified by works that is declared so to be Admirable is the comfort which the Saints in this world reape hereby For their sanctification being imperfect and the flesh abiding in them and lusting against the Spirit yea sinne being present with them when they would doe good they are oft forced to complaine and crie O wretched mâ—n that we are who shall deliuer vs from this bodie of death If they had no other ground to fasten the anchor of their hope vpon but their sanctification it could not hold them fast enough against the tempests of Satans temptations But in that their sanctification is a fruit and euidence of their iustification they take heart to themselues and thanke God that with the minde they themselues serue the Law of God though with the flesh the law of sinne And thus vpheld and comforted they continue to striue against sinne till it be cleane rooted out of them as well as remitted §. 40. Of Sacramentall washing of water One of the meanes which Christ vseth for the cleansing and sanctifying of his Church is expressed vnder this phrase with the washing of water Water is the outward element vsed in Baptisme Washing is the principall Sacramentall rite therein Water setteth forth Christs bloud Washing noteth out the application and efficacie thereof which is the purging and cleansing of our soules As water without washing maketh nothing cleane so the bloud of Christ without a right application thereof cleanseth no mans soule This washing of water here mentioned being applied to an inward spirituall cleansing what can it else set forth but the Sacrament of Baptisme wherein both water and washing is vsed Obiect There is but little washing vsed in the Sacrament of Baptisme nothing but sprinkling a little water on the face of the partie that is baptized Answ That sprinkling is sufficient to shew the vse of water The partie to be baptized is not brought to the Font to haue his face or any other part of his bodie made cleane but to haue assurance of the inward cleansing of his soule Now that our mindes may not too much dote on the outward thing done but be wholly raised vp to the mysterie the outward element is no further vsed then may serue to put vs in minde of the inward thing signified thereby answerably in the Lords Supper there is not so much bread and wine giuen and receiued as would satisfie ones appetite or slake his hunger and quench his thirst but only a little bit of bread and taste of wine to declare the vse of bread and wine and so to draw the mindes of the Communicants to a consideration of their spirituall nourishment by the bodie and bloud of Iesus Christ §. 41. How Baptisme is a meanes of cleansing and sanctifying The manner of inferring this Sacramentall washing vpon the sanctifying and cleansing of the Church thus with the washing of water sheweth that Baptisme is a meanes of sanctifying and cleansing the Church All those places of Scripture that attribute Regeneration Iustification Sanctification or Saluation thereunto proue as much But that the truth thereof may more fully and distinctly be conceiued I will briefly shew 1. In what respect Baptisme is a meanes of our sanctifying and cleansing 2. What kinde of meanes it is 3. How necessarie it is In foure especiall respects it may be said to be a meanes as aforesaid 1. In that it doth most liuely represent and set forth euen to the outward senses the inward cleansing of our soules by the bloud of Christ and sanctifying of vs by the Spirit of Christ Apply the vse of water by the washing whereof foule things are made verie cleane to the vertue of Christs bloud and efficacie of his Spirit and the truth hereof will euidently appeare For the better helpe in this application read Rom. 6. 4. c. 2. In that it doth truly propound and make tender or offer of the grace of iustification and sanctification to the partie baptized In this respect it is thus described Baptisme of repentance for remission of sinnes and S. Peter to like purpose saith Repent and be baptized euerie one of you for the remission of sins 3. In that it doth really exhibit and seale vp to the conscience of him that is baptized the forenamed graces whereby he is assured that he is made partaker thereof Thus Abraham receiued the signe of circumcision as a seale of the righteousnesse of faith Hence is it that the Eunuch and others when they were baptized went away reioycing 4. In that it is a particular and peculiar pledge to the partie baptized that euen he himselfe is made partaker of the said graces therefore euerie one in particular is baptized for himselfe yea though many be at once brought to the Font yet euerie one by name is baptized To this purpose faith the Apostle Whosoeuer are baptized into Christ haue put on Christ whosoeuer whether Peter Iohn Thomas or any other particular person Ananias said to Paul in the singular number Be thou baptized and wash away thy sinnes §. 42. Obiections against the efficacie of baptisme answered 1. Obiect Many that are baptized receiue no such grace at all they are neither cleansed nor sanctified Answ They are only outwardly washed with water they are not baptized with the Holy Ghost The fault is not in that no grace accompanieth that Sacrament but in that they receiue not but reiect the grace which appertaineth thereto what if some beleeue not shall their vnbeleefe make the faith of God without effect God forbid 2. Obiect Many receiue the forenamed graces before they are baptized as Abraham before he was circumcized and such as were baptized after they beleeued How then is baptisme a meanes thereof Answ Their spirituall cleansing is more liuely and fully manifested thereby and they the more assured thereof 3. Obiect Many who long after their baptisme haue liued like swine in sinne and so haue not beene cleansed or sanctified yet diuers yeeres after haue beene effectually called what meanes hath baptisme beene hereof Answ The vse and efficacie of baptisme is not as the act thereof transient but permanent and perpetuall so long as the partie baptized liueth Whensoeuer a sinner vnfainedly repenteth and faithfully laieth hold on the promises of God baptisme which is the seale thereof is as powerfull and effectuall as it could haue beene when it was first administred For the efficacie of baptisme consisteth in the free offer of grace So long therefore as God continueth to offer grace so long may a mans baptisme be effectuall On this ground we are but once for all baptized and as the Prophets put the people in minde of their circumcision so the Apostles of their baptisme long after it was administred Yea they speake of it though the act were long before past as if it were in
what are they that alwaies stand not as seruants but as a wife in his presence that is infinitly greater then Salomon If it were a great grace fauour that Moses saw the back-parts of God what a grace and fauour is it to behold Christ face to face For when he doth appeare we shall see him as he is Though now we be absent from the Lord yet let vs vphold our selues with the expectation and assurance of this that we shall be presented before Christ §. 50. Of the Glorie of the Church in heauen The quality of the Church in heauen is as excellent as may be and therefore here said to be glorious all beautie all comelinesse all grace whatsoeuer may make the Church amiable louely or any way to be desired or admired is comprised vnder this word glorious In this respect the Saints are said to shine and that as pretious stones yea as the firmament as the starres and as the sunne and to be like Christ himselfe and to appeare with him in glory This glory of the Saints extendeth both to soule and body and whole person In regard of their soules they shall be all glorious within for they are Spirits of iust men made perfect perfect knowledge wisdome and all manner of purity shall be in them In regard of their bodies they shall be fashioned like to Christs glorious body and that in incorruption immortality beauty brightnesse grace fauour agility strength and the like It is therefore truly said that the Church in the end of the world expecteth that which is before demonstrated in Christs body In regard of their person as a wife is aduanced to the honour and dignity of her husband so shall they to the honour and dignity of Christ so farre as they are capable of it for they shall be next vnto Christ yea one with him and so aboue the most glorious Angels Much more might be spoken of the glory of the Church but neuer can enough be spoken thereof no not by the tongue of men or Angels for eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them which loue him When Paul was rapt vp into the third heauen and saw but a glimps of this glory he heard vnspeakable words which are not possible for man to vtter Wherefore when he speaketh of it he vseth such a transcendent kinde of phrase as cannot in any tongue be fully expressed we thus as well as we can by one degree of comparison vpon another translate it a farre more exceeding and eternall weight of glorie Is not this sufficient to vphold vs against all the reproach and disgrace which the world layeth vpon vs because we are of the Church of Christ The world hath of old counted her to whom Christ saith Hephzibah that is my delight in her and Beulah that is maried forsaken and desolate yea as the filth of the world and the off-scowring of all things Among Heathen none so vildly esteemed of as Christians and amongst Papists none so as Protestants amongst carnall Gospellers none so as they who endeuour to purifie themselues as Christ is pure and to auoid the common sins of the world When for Christs sake we are basely accounted of let vs thinke of this §. 51. Of the Churches freedome from all deformity in heauen Not hauing spot or wrinkle or any such thing The first point noted by the Apostle in his exemplification of the forenamed glorie is a remouing of all deformitie The word translated spot is taken for a staine on a garment and a foule specke on a mans face or other part of the bodie or a scarre or other blemish in his flesh by a sore wound blow or the like The other word wrinkl is taken for a creast in the face through old age for it signifieth a gathering together of the skin by old age by it is meant any manner of breaking as we speake by age sicknesse trouble paine or the like Because there may be also deformities other wayes the Apostle addeth this clause or any such thing These things applied to the Church shew that No manner of deformitie shall cleaue to the Church in heauen Thereshall be in her no staine or contagion of sinne receiued from others no scarre of any euill humour arising from it selfe no wrinkle no defect of spirituall moisture no signe of the old man nor any thing that may any way make it seeme deformed or vncomely in the sight of Christ Not only great hainous capitall sins which are as botches and boiles and as open wide sores gashes and wounds but all spots and specks all wrinkles and defects all manner of blemishes whatsoeuer within or without shall be cleane taken away Sinne shall not only be subdued in vs but vtterly rooted out of vs no relique no signe thereof shall be left remaining In this respect it is said that God shall wipe away all teares that is shall take away all matter of mourning sorrow and griefe Now there is nothing that ministreth matter of more sorrow to the Saints then sinne That remnant of sin which was in the Apostle euen after his regeneration made him thus cry out O wretched man that I am Though this be but a priuatiue good yet it addeth much to the heauenly happinesse of the Saints If it were possible that we should enioy the rest and glorie prepared for the Saints in heauen and withall there should remaine on vs the spots and wrinkles of sinne these spots and wrinkles would be as the hand-writing which appeared to Belshazzer in the midst of his iollitie they would be as gall mixed with wine they would turne all our ioy into heauinesse and take away the sweet rellish of all our happinesse The consideration therefore of this priuatiue benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformitie §. 52. Of the perfect puritie of the Church in heauen But that it should be holy and without blemish The last branch whereby the celestiall glorie of the Church is set forth is the perfect puritie thereof the aduersatiue particle BVT sheweth that the holinesse here spoken of is no imperfect holinesse such as the sanctification of the Saints is in this world but an absolute perfect holinesse in all the parts and degrees thereof such as is without spot or wrinkle without relique or signe of sinne and therefore by way of explanation is added without blemish or blamelesse such as man Angell nor God himselfe can finde fault withall This attribute is oft applied to the person and bloud of Iesus Christ and therefore it must needs set forth perfect puritie Whence we may obserue that The
Sanctification of the Saints shall be perfect in heauen They shall not only be iustified by hauing their sinnes couered to them nor only haue their sanctification truly begun in them but also in euerie part point and degree thereof absolutely perfected in which respect they are said to be iust men made perfect Adam in his innocencie was not more pure then the Saints shall be in heauen yea they shall farre surpasse Adam as in the measure so in the stabilite and perpetuitie thereof In our endeuour after holinesse let vs haue an eye to this perfection and not faint if we attaine not to that measure which we desire Perfection is reserued for the world to come Yet know we that the more holy and blamelesse we are the neerer we come to that heauenly estate the more spots and blemishes of sinne we haue the more vnlike we are vnto it and the lesse hope we haue of enioying that heauenly happinesse All the forenamed seuerall points of the glorious estate of the Church in heauen should rauish our spirits and euen breake our hearts with an holy admiration of Christs good-nesse and fill our mouths with praises for the same and make vs sigh and long after the same and with all good conscience and diligence vse all the meanes we can to attaine thereunto no labour will be lost herein Surely this is either not knowne or not beleeued or not remembred or not duly and seriously considered by such as make light account thereof Let that which hath beene but briefly touched be further meditated vpon and let vs pray that the eyes of our vnderstanding may be enlightned that we may know what is the riches of the glorious inheritance of the Saints Were it not for this hope the Saints were of all the most miserable whereas now they are the most happy §. 53. Of the application of the things which Christ hath done for the Church vnto husbands EPHES. 5. 28. So ought men to loue their wiues c. THE first clause of this verse serueth both for an application of the former argument and also for a transition to another argument The particle of relation So sheweth that that which hath before beene deliuered of Christs loue to his Church ought to be referred and applied to husbands For as Christ loued his Church So ought husbands to loue their wiues Quest Why are these transcendent euidences of Christs surpassing loue to his Church set before husbands can any such things be expected from husbands to their wiues Answ No not for measure but for likenesse For in this large declaration of Christs loue there are two generall points to be noted 1. That the Church in her selfe was no way worthie of loue 2. That Christ so carried himselfe towards her that he made her worthie of much loue This ought to be the minde of husbands to their wiues 1. Though they be no way worthie of loue yet they must loue them 2. They must endeuour with all the wit and wisdome they haue to make them worthie of loue I say endeuour because it is not simply in the husbands power to doe the deed Yet his faithfull endeuour shall on his part be accepted for the deed Of these points I shall hereafter more fully speake §. 54. Of the application of the loue which a man beareth to himselfe vnto an husband EPHES. 5. 28. So ought men to loue their wiues as their owne bodies THe forenamed particle So hath also relation to another patterne namely of a mans selfe to his bodie and so it is a transition from one argument to another There is some more Emphasis here vsed in setting downe an husbands dutie then was before vers 25. There it was laid downe by way of exhortation Husbands loue your wiues Here it is laid downe with a straiter charge Husbands ought to loue their wiues So as this dutie is not a matter arbitrarie left to the husbands will to doe it or leaue it vndone there is a necessitie laid vpon him he must loue his wife Woe therefore vnto him if he doe it not In setting downe this argument taken from a mans selfe the Apostle resembleth a mans wife vnto his bodie wherein he hath relation to vers 23. where he said the husband is the head of the wife Whereby he sheweth that as an husbands place is a motiue to his wife for her to performe her dutie so to himselfe for him to performe his dutie He is her head therefore she must be subiect to him She is his bodie therefore he must loue her This example of a mans selfe is both a reason the more to moue husbands to loue their wiues and also a rule to teach them how to loue them The reason is implied vnder that neere vnion that is betwixt a man and his wife she is as neere to him as his owne bodie therefore she ought to be as deere to him The bodie neuer dissenteth from it selfe nor the soule against it selfe So neither should man and wife The rule is noted vnder the manner of a mans louing his owne bodie as intirely as he loueth his bodie so intirely he ought to loue his wife Of the manner of a mans louing himselfe see Treat 4. § 74. 76. The more to enforce this comparison the Apostle addeth He that loueth his wife loueth himselfe By this clause two things are implied 1. That a wife is not only as a mans bodie namely his outward flesh but as his person his bodie and soule She is as his bodie because she was taken out of his bodie and because she is set vnder him as his bodie vnder his head She is as himselfe by reason of the bond of mariage which maketh one of two In which respect a wife is commonly called a mans second selfe 2. That an husband in louing his wife loueth himselfe so as the benefit of louing his wife will redound to himselfe as well as to his wife §. 55. Of the amplification of a mans loue of himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church THe former patterne of a mans selfe is here further amplified For first the Apostle proueth that a man loueth himselfe and then he sheweth how he loueth himselfe Two arguments are vsed to proue the point One is taken from the contrarie No man euer yet hated his owne flesh Therefore he loueth it The other is taken from the effects of loue To nourish and cherish ones flesh is a fruit of loue But euerie man nourisheth and cherisheth his flesh Therefore he loueth it This latter argument sheweth the manner of a mans louing himselfe and therein a mans loue of himselfe is a rule to teach him how to loue his wife This indefinite particle no man is to be restrained to such as haue the vnderstanding and affection of a man in them as if he had said no
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
againe §. 69. Of Christs nourishing and cherishing his Church 2. That The Lord nourisheth and cherisheth his Church is euident by his continuall prouidence ouer her in all ages When first he created man he prouided before hand all things needfull to nourish and cherish him When he was moued to destroy the earth and all liuing things thereon he had care of his Church and prouided an Arke to keepe her out of the waters and stored vp in the Arke all things needfull for her When he purposed to bring a famine on the world he sent a man before hand to lay vp prouision for his Church When his Church was in a barren and drie wildernesse he gaue them bread from heauen water out of the rocke and kept their raiment from waxing old and their feet from swelling After this he brought his Church into a land flowing with milke and honie and so long as it remained faithfull he preserued it in that pleasant and plentifull land Thus he dealt with the Church in her non-age and thus also hath he dealt with her in her riper age vnder the Gospell as experience of all ages may witnesse Neither hath he only nourished and cherished her with temporall blessings but also with all needfull spirituall blessings his word and Sacraments his Spirit and the graces thereof hath he in all ages giuen her for that purpose yea with his owne flesh and bloud hath he fed her and with his owne righteousnesse hath he clothed her Learne we of whom we receiue all needfull things both spirituall and temporall for soule and bodie that accordingly we may giue him the praise of all And let vs not be like the vngratefull Israelites who regarded not the meanes of spirituall nourishment and ascribed the meanes of their temporall nourishing and cherishing to their Idols In this respect the Prophet maketh them worse then the oxe and the asse two of the most bruitish beasts that be Oh take we heed that the like be not vpbraided to vs. The Lord hath not sparingly but most liberally and bountifully nourished and cherished vs in this land and that both with temporall and spirituall blessings so as he may iustly say what could haue beene done more in my vineyard that I haue not done in it Learne we also to depend on Christ for all things that we want we need not feare penurie though we haue not that plentie which we could wish yet we shall haue sufficiencie Christ will not suffer his Church to famish for want of food nor starue for want of cloathing whether temporall for body or spirituall for soule He that can and will performe it hath said I will neuer leaue thee nor forsake thee Lazarus was not forsaken witnesse the Angels that caried his soule into Abrahams bosome If any of Christs Church doe perish for want of outward meanes it is because Christ by that meanes will aduance them to that place where they shall stand in need of nothing so as he doth not forsake them §. 70. Of the vnion betwixt Christ and the Saints EPHES. 5. 30. For we are members of his body of his flesh and of his bones THe reason of the forenamed loue of Christ and fruits thereof to his Church is here laid downe as both the causall particle FOR and the inference of this verse vpon the former doe shew This reason is that neere vnion which is betwixt Christ and his Church set forth by a metaphor of the members of our bodie Whereby he implieth that though there were no other reason to moue an husband to loue his wife then the neere vnion which is betwixt them they being one bodie one flesh one selfe that were enough for thereby only is Christ moued to loue his Church The mysterie of our spirituall vnion with Christ is here laid downe and that as fully and distinctly though very succinctly as in any place of Scripture I will endeuour to open it as plainly as I can We are The Apostle here changeth both person and number for before he spake of the Church as of another in the third person and of one in the singular number but here he speaketh of the same in the first person including himselfe and in the plurall number including all others like himselfe elect of God and Saints by calling whereby he giueth vs to vnderstand what he meaneth by the Church namely the companie of Saints to which though he were a Preacher of the Gospell an extraordinarie Preacher an Apostle he associateth and ioyneth himselfe noting thereby that he was made partaker of the same grace and saued by the same meanes that others were Well might he in this priuiledge not thinke much to ranke himselfe because it is the highest degree of honour that can be to be a member of the bodie of Christ much more then to be a Preacher a Prophet an Apostle or of any other eminent calling The metaphor here vsed members of his body setteth forth the neere vnion which is betwixt Christ and the Saints Many other metaphors are vsed in Scripture for the same purpose as foundation and edifice vine and branches husband and wife with the like which are all of them very fit but none more proper and pertinent to the point then this of a body the Head and members thereof What neerer vnion can there be then betwixt the head and members of the same body If the Apostle had here staid we might haue thought that he had here meant no other thing then he meant before where he stiled Christ an head and the Church a body but in that he addeth Of his flesh and of his bones he declareth yet a further mysterie In the generall there is a difference betwixt this phrase OF his body and these OF his flesh and OF his bones the former is a note of the genetiue case the two latter are a praeposition for distinction sake the two latter might haue beene translated out of his flesh out of his bones or from his flesh from his bones for so a like phrase is translated before From whom but seeing these particles out of or from are ambiguous the former translation may stand as the best so as a difference be made in the sense though there be none in the words The former members of his body declareth the vnion it selfe The latter of his flesh and of his bones declareth the meanes of making that vnion This latter hath relation to that which Adam said of Eue This is now bone of my bones and flesh of my flesh Gen. 2. 23. which is manifest by the next verse which the Apostle taketh out of the same place It implieth then that as Eue was made a woman out of Adams flesh and bones so the Church is made a Church out of Christs flesh and bones 1. Quest Was the
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
is a double bond one on Christs part euen the spirit of Christ for hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirit another on the Saints part euen faith for Christ dwelleth in our hearts by faith The spirit is conueyed into vs when we are dead in sinnes wholly flesh but being in vs it breedeth this blessed instrument of faith whereby we lay hold on Christ and grow into him as the science into the stocke Thus Christ laying hold on vs by his spirit and we on him by faith we come to be incorporated into him and made one body as the science and stocke one tree 8. Quest To what end hath Christ thus truly and neerely vnited vs vnto himselfe Answ Not for any benefit vnto himselfe but meerely for the honour and good of the Church By this vnion the honour of Christ is communicated to the Church as the honour of an husband to his wife and of an head to the body Great also is the benefit which the Church reapeth thereby for by this meanes is Christ made more fit to doe good to the Church as an head to the body and the Church is made more capable of receiuing good from Christ as a body from the head being knit to it by the soule and by veines sinewes nerues arteries and other like ligaments Thus hauing as plainly as I can by questions and answers laid open this great mysterie I will further note out some of those excellent priuiledges which by vertue thereof appertaine to the Saints and also some of the principall duties which in regard thereof the Saints are bound vnto §. 71. Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ The priuiledges of the Saints which arise from their vnion with Christ respect this life the time of death and the life to come In this life these 1. A most glorious condition which is to be a part of Christ a member of his body All the glory of Adam in Paradise or of the Angels in heauen is not comparable to this In this respect the Saints are said to be crowned with glory and honour and to haue all things put vnder their feet Compare Psal 8. 4 5. c. with Heb. 2. 6 7. c. and ye shall finde the Apostle apply that to Christ which the Prophet spake indefinitly of man Now those two places cannot be better reconciled then by this vnion of Christ and Saints for seeing both make one body which is Christ that which is spoken of the body may be applied to the head and that which is spoken of the head may be applied to the body for the same honour appertaineth to both In which respect the Church is more honourable then Heauen Angels and euery other creature 2. The attendance of good Angels who are sent forth to minister for them who shall be heires of saluation because those heires are of the body of Christ who is their Lord. These are those horses and charets of fire which were round about Elisha which are also round about euery of Gods Saints in all their distresses though we see them no more then the seruant of the man of God saw them till the Lord opened his eies That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies and to beare him in their hands lest he dash his foot against a stone hath relation to this body which is Christ 3. An honour to make Christ himselfe perfect for as the seuerall members make a naturall body perfect so the seuerall Saints this bodie which is Christ In this respect the Church is said to be the fulnesse of him that filleth all in all Christ filleth all things and yet the Church maketh him full which is to be vnderstood of that voluntary condition whereunto Christ subiected himselfe to be the head of a body so as without the parts of the body he is imperfect as a naturall body is maimed and imperfect if it want but the least member thereof How can we now thinke but that he will preserue and keepe safe all his Saints Will he restore to vs all the parts of our naturall body at the generall resurrection and will he lose any of the parts of his owne mysticall bodie 4. A kinde of possession of heauen while we are on earth for that which the head hath a possession of the body and seuerall members haue also a possession of In this respect it is said he hath raised vs vp together and made vs sit together in heauenly places And he that beleeueth on him hath euerlasting life is passed from death vnto life And he that hath the Sonne hath life This is somewhat more then hope and serueth exceedingly to strengthen our hope and giue vs assurance of that heauenly inheritance They know not the power of God nor the vertue of this vnion who denie that the Saints haue assurance of saluation For to follow this metaphor a little suppose a man were cast into a riuer and his head able to lift and keepe it selfe aboue water would we not say that man is safe enough he is aboue water This is the case of this mysticall body it being cast into the sea of this world Christ the head thereof hath lift and keepes himselfe aloft euen in heauen Is there now any feare any possibility of the drowning of this body or of any member thereof If any should be drowned then either Christ must be drowned or else that member pulled from Christ both which are impossible Thus then by vertue of this vnion we see how on Christs safety ours dependeth if he be safe so are we if we perish so must he In this respect yee may be secure O flesh and bloud yee haue got heauen in Christ they who denie heauen to you may also denie Christ to be in heauen Learne here how to conceiue of the resurrection ascension and safety of Christ euen as of the resurrection ascension and safety of an head in and with whom his body and all his members are raised exalted and preserued 5. A most happy kinde of regiment vnder which the Saints are euen such an one as the members of an head are vnder An head ruleth the body not as a cruell lord and tyrant rigorously in humanely basely and slauishly but meekely gently with great compassion and fellow-feeling Euen so doth Christ his Church binding vp that which is broken healing that which is maimed directing that which wandreth and quickning that which is dull which priuiledge is so much the greater because it is proper to the Church Though he haue a golden scepter of grace and fauour to hold out to his Church as Ahash-verosh held out his to Esther yet he hath also a rod of iron to breake the men of this
world and to dash them in peeces like a potters vessell Though he be gone to prepare a place for his Saints that where he is they may be also yet will he make his enemies his footstoole 6. An assurance of sufficient supply of all needfull things which the Saints want and of safe protection from all things hurtfull For by reason of this vnion Christ our head hath a sense of our want and of our smart On this ground he said to them which fed and visited his members Ye fed me ye visited me and againe to Saul that persecuted his members Saul Saul why persecutest thou me Obiect How is it then that the Saints want many things and oft suffer much smart and hurt Answ Christ in his wisdome seeth it behouefull that they should want and feele smart and that we are to be perswaded of or else he would not suffer them to want or feele that which they doe Wherefore in all need in euery distresse and danger let vs lift vp our head to this our head 7. A right to all that Adam lost For Christ is the heire of all the earth is the Lords and the fulnesse thereof yea as mediator and head of the Church is he heire of all his body therfore hath a right to all On this ground the Apostle saith All things are yours So as the Saints only the Saints can with good conscience vse the things of this world They who are not of this bodie what right and title soeuer they haue before men are but vsurpers of the things they enioy and vse They are like to bankrupts who being not worth one peny deceitfully borrow of others and therewith keepe a great table decke and furnish their houses very sumptuously put themselues wiues and children into braue apparell are frolicke and riotous what is like to be the end of such 8. A right to more then Adam euer had namely to Christ himselfe and to all that appertaineth vnto him as to the puritie of his nature to the perfection of his obedience the merit of his bloud the power of his death the vertue of his resurrection the efficacie of his ascension all is ours euen as the vnderstanding wit iudgement sight hearing and all that is in the head is the bodies if the Church it selfe were of it selfe as pure in nature as perfect in righteousnesse as powerfull ouer death and deuill and graue and hell as able to rise from death and to ascend into heauen as Christ it could receiue no greater benefit thereby then it doth by them in the person of Christ so truly and properly is Christ himselfe and all things appertaining to him the Churches What can more be said what can more be desired O blessed vnion blessed are they that haue a part therein Quest How is it then that the Church is so basely and miserably respected in the world Answ The world knoweth vs not because it knoweth not Christ It knoweth not Christ the head of this body it knoweth not the body which is Christ Let not vs who know both head and body the neere vnion which is betwixt them and the priuiledges which follow thereupon be danted neither with the scoffes or scornes of the world nor with our owne outward weaknesses wants and calamities What would he that hath Christ haue more §. 72. Of the priuiledge of our vnion with Christ in the time of death The priuiledge which the Saints receiue by their vnion with Christ in the time of death euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection is admirable for when body and soule are seuered one from another neither soule nor body are separated from Christ but both remaine vnited to him euen as when Christs body and soule were by death seuered one from another neither his soule nor his body were separated from the Deitie but both remained vnited thereunto This inuiolable bond that holdeth the Saints yea euen their very bodies as well as their soules vnited to Christ in death is the benefit of a spirituall vnion If our vnion with Christ were corporeall it could not be so Ob. Is it possible that the body which is dead should remaine vnited to Christ when as it receiueth no vertue from him Answ 1. If a member of a naturall body may doe so why not a member of the mysticall bodie That a member of a naturall body may doe so is euident by those who haue an hand arme foot leg or any other member taken with a dead palsie they are sometimes so taken as those parts receiue no manner of sense or any vigor or life from head or heart at all and yet remaine true members of that body 2. The very dead bodies consumed with wormes or otherwise doe receiue a great present benefit from their vnion with Christ for by vertue thereof there is a substance preserued and they are kept from destruction there is nothing destroied in the Saints by death but that which if it were not destroied would make them most miserable namely sinne that is vtterly totally finally destroied in them and all the concomitances thereof which are all manner of infirmities but the rotting of the body is but as the rotting of corne in the earth that it may arise a more glorious bodie The metaphor of sleepe attributed to the Saints when they die sheweth that their bodies are not vtterly destroied Obiect The bodies of all men euen of those that are not of this vnion are preserued from vtter destruction This therefore is no benefit of our vnion with Christ Answ Though in the generall thing it selfe which is a preseruation of the substance of the body the same thing befalleth the Saints and the wicked yet the meanes whereby both are preserued and the end why they are preserued is farre different 1. The Saints are preserued by a secret influence proceeding from Christ as an head in which respect they are said to sleepe in Iesus and to be dead in Christ But the wicked are reserued by an Almightie power of Christ as a terrible Lord and seuere Iudge 2. The bodies of the Saints are preserued to enioy eternall glory together with their soules but the bodies of the wicked are reserued to be tormented in hell In regard of these differēces the graue is as a bed to the Saints for them quietly to sleepe therein free from all disturbance till the day of resurrection but it is a prison to the wicked to hold them fast against the great Day of Assise that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat and there receiue the sentence of condemnation §. 73. Of the priuiledge of our vnion with Christ after death The priuiledge which the Saints by vertue of their vnion with Christ receiue after death farre surpasseth all before It may be
too late to seeke such a redresse On the other side there be many children who so respect their parents as they neglect their husband or their wife Some husbands will bestow what they can on their parents and keepe their wiues very bare suffering them to want necessaries not caring how they vex and grieue them so they please their parents Some wiues also will priuily purloine from their husbands to bestow on their parents Others can neuer tarrie out of their parents houses but as oft as they can goe thither The ancient Romans to shew how vnmeet this was had a custome to couer the brides face with a yellow veile and so soone as she was out of her fathers house to turne her about and about and so to carrie her to the house of her husband that she might not know the way to her fathers house againe All those pretenses of loue to parents are more preposterous then pious and naturall affection beareth more sway in such then true religion Their pretence of piety to parents is no rust excuse for that iniury they doe to husband and wife §. 81. Of the firmnesse of the matrimoniall bond The second point concerning the firmnesse of the mariage knot in these words shall be ioyned to his wife affor deth two doctrines 1. Man and wife must associate themselues together by continuall cohabitation for this end they leaue their parents family and erect a new family 2. Man and wife are ioyned together by an inuiolable bond It must neuer be cut asunder till death cut it Body and soule must be seuered one from another before husband and wife Be carefull therefore to preserue this indissoluble knot and so liue together as with comfort you may liue together because you may not part §. 82. Of two only to be ioyned together in mariage The third point concerning the neerenesse of man and wife in these words they two shall be one flesh affordeth two other doctrines 1. Mariage can be but betwixt two one man and one woman for it is impossible that more then two should so neerely and firmely be ioyned together as man and wife are Euery word almost in this law proueth this doctrine For it saith a man not men to a wife not to wiues to his wife not to anothers wife two not more then two they two not any two one flesh not many fleshes Obiect This particle two is not in the law as Moses recordeth it Answ It is there necessarily implied for at that time there were but two in the world God then speaking of them meaneth but two The same spirit that guided Moses guided also the Euangelists and the Apostles so as by their inserting of this particle two it is certaine that it was intended by Moses as the particle only which Christ putteth into this text him only shalt thou serue Quest Why did God at first make but one man and one woman Answ The Prophet answereth that he might seeke a godly seed If therefore there be more then two it is an adulterous seed which proceedeth from thence §. 83. Of Polygamy and Bigamy Can Polygamy the hauing of many wiues or Bigamy the hauing of two wiues at once haue any good warrant against such an expresse law Are not both of them against the first institution of mariage so as we may say from the beginning it was not so Yea also and against other particular lawes Lamech one of Cains cursed stocke was the first that we read of to haue presumed against that ancient law Obiect Afterwards many Patriarkes and other Saints tooke that liberty vnto themselues Answ It was their sinne and a great blemish in them The common error of the time their vnsatiable desire of increase made them fall into it Many inconueniences followed thereupon neither can it be thought but that much mischiefe must needes follow vpon hauing more wiues then one for whereas God at first made a wife to be as an helpe vnto man two or more wiues cannot but be a great griefe and vexation vnto him by reason of that emulation that is betwixt them Through Hagars meanes was Sarah stirred against Abraham and Abraham grieued at Sarahs words Though Leah and Rachel were sisters yet great were their emulations the like whereof is noted of Peninnah and many others Considering the hainousnesse of this sinne our lawes haue iustly made it felony for a man to haue more wiues then one or a woman more husbands §. 84. Of the neere coniunction of man and wife together 2. The neerest of all other are husband and wife one to another Euery clause in the forenamed law proueth as much 1. Parents must be left for wife who neerer then parent and childe if man and wife be neerer then the neerest then they are the neerest of all 2. A man is glued to his wife This metaphor setteth forth the neernesse of a thing as well as the firmnesse of it for things glued together are as one intire thing 3. Man and wife are one flesh many of one are made two but no two so neerely and truly made one as man and wife As God hath limited a propinquity and vnity of things so are they to be accounted but God hath thus neerely knit man and wife together and made them one flesh Those whom GOD hath ioyned together saith Christ of man and wife in which respect matrimoniall coniunction is called the couenant of God so as this couenant cannot be released by any no not by the mutuall consent of man and wife Those whom GOD hath ioyned together let no man put asunder yet may many other couenants made betwixt partie and partie be released and disanulled by mutuall consent of both parties 1. This sheweth that the transgressions of man and wife one against another are of all the most hainous more then of friend fellow brother childe parent or any other Who would not cry fie vpon that child that hates his parent or fie vpon that parent that hates his childe The heathen sauages would not thinke them worthy of humane society What then may be thought of the man that hateth his wife or the wife that hateth her husband Apply this to all other transgressions and well note how the Lord is a witnesse thereof 2. This also sheweth how monstrous a thing it is to sow any seeds of discord and stirre debate betwixt man and wife The deuils instruments they are therein and a diabolicall spirit is in them For Satan most laboureth to vnloose those knots which the Lord knitteth most firmly Children of seuerall venters and seuerall friends of each partie are much faultie herein Cursed be they all before the Lord. 3. This neere coniunction betwixt man and wife is a great motiue to stirre them both vp cheerefully to performe all the duties which God requireth of either of them For thereby they doe dutie and
seruants they are the seruants of God Againe I hope none are so void of all religion and piety as to refuse to be subiect vnto Christ here then take notice that if wilfully yee refuse to be subiect to your husbands yee wilfully refuse to be subiect to Christ fitly on this ground may I apply that to wiues which the Apostle speaketh of subiects whosoeuer resisteth the power and authority of an husband resisteth the ordinance of God and they that resist shall receiue to themselues iudgement A strong motiue is this first motiue If it were duly considered of wiues they would more readily and cheerefully be subiect then many are they would not so lightly thinke of their husbands place nor so reproachfully speake against Gods Ministers who plainly declare their duty vnto them as many doe §. 71. Of an husbands office The second reason is like vnto this taken from an husbands office he is the wiues head which is also vrged to this very purpose in other places This metaphor sheweth that to his wife he is as the head of a naturall body both more eminent in place and also more excellent in dignity by vertue of both which he is a ruler and gouernour of his wife Nature teacheth vs that this is true of the head of a naturall body and the Apostle by intituling an husband an head teacheth vs that it is as true of an husband whence it followeth that it standeth with common equity and with the light of nature that the wife should be subiect to her husband This argument doth the Apostle in plaine termes vrge in another place saying doth not nature teach you c. Goe therefore ô wiues vnto the schoole of nature looke vpon the outward parts and members of your bodies Doe they desire to be aboue the head are they loth to be subiect vnto the head Let your soule then learne of your body Were it not monstrous for the side to be aduanced aboue the head If the body should not be subiect to the head would not destruction follow vpon head body and all the parts thereof As monstrous and much more monstrous is it for a wife to be aboue her husband and as great yea and greater disturbance and ruine would fall on that family The order which God hath set therein would be cleane ouerthrowne thereby and they that ouerthrow it would shew themselues oppugners of Gods wisdome in establishing order This reason drawne from nature is of force to moue very Pagans and Sauages to yeeld subiection how much more Christian wiues it being also agreeable to Gods word and ratified thereby §. 72. Of the resemblance betwixt Christ and an husband The third reason taken from an husbands resemblance vnto Christ herein addeth an edge vnto that former reason in being an head he is like Christ So as there is a kinde of fellowship and copartnership betwixt Christ and an husband they are brethren in office as two kings of seuerall places Obiect There is no equality betwixt Christ the Lord from heauen and an earthly husband the disparity betwixt them is infinite Answ Yet there may be similitude resemblance and fellowship inequality is no hinderance to these Two kings may be more different in estate then a subiect and a king yet those two kings brethren and fellowes in office There may be a resemblance where there is no parity and a likenesse where there is no equality The glorious and bright Sunne in the firmament and a dimme candle in an house haue a kinde of fellowship and the same office which is to giue light yet there is no equality betwixt them So then an husband resembleth not only the head of a naturall body but also the glorious image of Christ and is that to his wife which Christ is to his Church To apply this point marke how from it two positions worthy to be noted doe arise 1. Subiection is due to an husband as well as to Christ I say not as great because of the difference in glory but as well because of the likenesse in office A Constable though a poore meane man must be obeyed as well as an high sherife A beggars childe must obey his father as well as a kings childe Such wiues therefore who are not subiect wrong their husbands as well as they wrong Christ who are not subiect to him 2. They who by their subiection maintaine the honour of their husbands place maintaine thereby the honour of Christs place and againe by the rule of contraries They who by refusing to be subiect impeach the honour of their husbands place impeach thereby the honour of Christs place The obedience of a poore mans childe or seruant iustifieth that obedience which kings children and seruants owe their father and soueraigne and so on the contrary disobedience in meane ones dishonoureth the place of great ones The argument of Memucan drawne from the greater to the lesse in these words Vashty the Queene hath not done wrong to the king only but also to all the princes and all the people may be applied from the lesse to the greater Disobedient wiues doe wrong not only to their owne particular husbands but also to all heads euen to Christ the head of the Church If a naturall body and the Church were flexible and could be seduced and drawne to presume and rebell against their heads the ill example of wiues were enough to moue them thereunto for as much as in them lieth they by example seduce them From the last forenamed positions viz. that the obedience of a good wife maintaineth the honour of Christs place and on the contrary side that the disobedience of an ill wife impaireth the honour thereof I may iustly inferre two other conclusions 1. That Christ will assuredly reward the good subiection of good wiues for he hath said and what he hath said he can and will performe them that honour me will I honour 2. That he will sorely reuenge the rebellion of euill wiues for againe he hath said they that despise me shall be despised We know that fellowes in office are ready to stand for the credit of one anothers place and to maintaine the honour thereof and that not without good reason for thereby they maintaine their owne honour and credit Wherefore as good wiues may well expect a reward at Christs hands howsoeuer their husbands respect their obedience whether well or ill a great incouragement for wiues to performe their duties though their husbands be neuer so ill so euill wiues haue iust cause to feare reuenge at Christs hand how soeuer their husbands beare with them They who duly weigh this reason taken from that resemblance which is betwixt Christ and the Church cannot but hold it to be a motiue of great moment §. 73. Of the benefit which a wife hath by an husband The fourth reason taken from the benefit which a wife receiueth from her husband doth yet further presse the
 his wife we will consider the Extent thereof Continuance   It ought to extend both to her selfe and to others In regard of her selfe to her Soule Body  For her Soule meanes of spirituall edification must be provided and those both priuate and publike Priuate meanes are holy and religious exercises in the house as reading the word praier catechising and such like which being the spirituall food of the soule are to be euery day as our bodily food prouided and vsed An husband as a master of a family must provide these for the good of his whole house but as an husband in speciall for the good of his wife for to his wife as well as to the whole house he is a King a Priest and a Prophet By himselfe therefore for his wiues good ought he to performe these things or to prouide that they may be done by some other Câ—raelius himselfe performed those exercises Micah hired a Leuite though his Idolatry were euill yet his care to haue a Leuite in his house was commendable The Shunemites husband prouided a chamber for the Prophet and that especially for his wiues sake for it was at her request Publike meanes are the holy ordinances of God publikly performed by Gods Minister The care of an husband for his wife in this respect is so to order his habitation and prouide other needfull things as his wife may be made partaker thereof It is expresly noted of Elkanah that he so prouided for his wiues that they went with him euery yeere to the house of God the like is intimated of Ioseph the husband of the virgin Mary In those daies there was a publike place and house of God whither all Gods people how farre soeuer they dwelt from it were to resort euery yeere the places where Elkanah and Ioseph dwelt were farre remote from the house of God yet they so prouided as not only themselues but their wiues also went to the publike worship of God Now there are many houses of God places for the publike worship of God but yet through the corruption of our times the ministery of the word the most principall meanes of spirituall edification is not euery where to be enioyed therefore such ought an husbands care for his wife in this respect to be as to dwell where she may haue the benefit of preaching the word or else so to prouide for her as she may weekly goe where it may be had If men of wisdome and abilitie make a purchase or build an house for their habitation they will be sure it shall be where sweet riuers and waters are and good pasture ground and where all needfull prouision may be had Gods word preached is a spring of water of life the place where it is preached a pleasant profitable pasture all needfull prouision for the soule may there be had Let this therefore be most of all inquired after and no habitation setled but where this may be had §. 48. Of neglecting their wiues edification Contrary is their practise who hauing their calling in places where the word is plentifull yet vpon outward respects of pleasure delight ease and profit remoue their families into remote places where preaching is scarce if at all and there leaue their wiues to gouerne the family not regarding their want of the word for as much as they themselues oft comming to London or other like places by reason of their calling enioy the word themselues Many Citizens Lawyers and others are guiltie of great neglect of their wiues in this respect So also are they who abandon all religious exercises out of their houses making their houses rather stewes of the deuill then Churches of God If for want of meanes either publike or priuate a wife liue and die in ignorance profanenesse infidelitie and impenitencie which cause eternall damnation assuredly her bloud shall be required at his hands for an husband is Gods watchman to his wife §. 49. Of an husbands prouiding things needfull for his wiues boay To the body also must an husbands prouident care of his wife extend and that both in health and sicknesse In health by prouiding such things as are needfull to preserue health as competent food raiment and the like necessaries Where the Prophet to aggrauate the misery of the people saith Seuen women shall take hold of one man saying We will eat our owne bread and weare our owne apparell only let vs be called by thy name intimateth that it was an husbands dutie to prouide bread and apparell that is all necessaries for his wife Which the law also implieth where it inioyneth him that taketh one wife vpon another not to diminish the food and raiment of the former In sicknesse such things are to be prouided as are needfull either to recouer her health or to comfort cherish and refresh her in her sicknesse This was before noted among common mutuall duties for by vertue of the matrimoniall bond it belongeth both to man and wife but to the man it appertaineth by vertue of that power and charge which he hath ouer his wife and therefore it was needfull here to be touched §. 50. Of an husbands prouident care for his wife about her child-bearing Most proper to this place is that prouident care which husbands ought to haue of their wiues both before and in the time of their trauell and child-bed and that in two things especially 1. In procuring for their wiues to the vttermost of their power and abilitie such things as may saue their longing in case they doe long as in all ages women in the time of breeding and bearing childe haue beene subiect thereunto For it is well knowne that it is very dangerous both for mother and childe to want her longing the death sometimes of the one sometimes of the other sometimes of both hath followed thereupon 2. In prouiding such things as are needfull for their trauell and lying in childbed This time is especially to be prouided for in many respects 1. Because it is a time of weaknesse wherein the woman cannot well prouide for her selfe 2. Because her weaknesse is ioyned with much paine the paine of a women in trauell is the greatest paine that ordinarily is endured by any for the time none know it so well as they that feele it and many husbands because they are not subiect thereto thinke but lightly of it but if we duly weigh that the holy Ghost when he would set forth the extremitie of any paines and pangs resembleth them to the paines of a woman in trauell we may well gather that of all they are the greatest which is further manifested by the screekes and outcries which not only weake and faint-hearted women vtter in the time of their trauell but also are forced from the strongest and stoutest women that be and that though before hand they resolue to the contrary Neither may we wonder thereat for their body
their parents in euill was so farre from extenuating their sinne as it did rather aggrauate the same The preferring of father and mother before the Lord Christ sheweth that such a childe is not worthy of Christ In comparison of Christ Father and mother must be hated But that vndue and vnchristian-like respect of parents aboue Christ is it that maketh so many young Papists young swagerers swearers liars deceitfull persons and lewd liuers For auoiding the two forenamed extremes let thine heart be filled with a true feare of God and withall consider the difference betwixt our earthly parents and our heauenly Father They are but parents of our flesh he is the Father of spirits They can but touch the body he can cast body and soule into hell They are but a while ouer vs he for euer Their authority is subordinate to his his supreme absolute of it selfe They can giue but a light temporary reward he an eternall weight of glorie They cannot shelter vs from his wrath he can from theirs Hitherto of such duties of children as respect their parents authority such as respect their necessity follow §. 39. Of childrens Recompence The generall head whereunto al the duties which children owe to their parents in regard of their Necessity is in one word Recompence which is a dutie whereby children indeauour as much as in them lieth to repay what they can for their parents kindnesse care and cost towards them and that in way of thankfulnesse which maketh a childe thinke he cannot doe too much for his parent well may he thinke so for a parent doth much more for his childe before it is able to doe for it selfe then the childe possibly can doe for the parent So as if the parents authority were laid aside yet the law of equity requireth this dutie of Recompence so also doth the law of piety and charity Wherefore of all other Duties this is most due It is in expresse termes giuen in charge to children by the Apostle who willeth them to learne to requite their parents Contrary is neglect of parents in their need which is more then monstrous ingratitude As all ingratitude is odious to God and man so this most of all and yet very many are guilty thereof In them the prouerbe is verified that loue is weighty For it is the property of weighty things to fall downe apace out to ascend slowly and that not without some violence Thus loue from the parent to the childe falleth downe apace â—ut it hardly ascendeth from children to parents In which respect another prouerbe saith One father will better nourish nine children then nine children one father Many children in his kinde doe no more for their parents then for strangers They either consider not how much their parents haue done for them or else they conceit that what their parents did was of meere dutie and needeth no recompence Fie vpon such barbarous and inhumane children §. 40. Of infirmities whereunto parents are subiect The rule of the forenamed recompence is on the one side the parents Necessity and on the other the childes Ability So as in euery thing wherein a parent needeth his childes helpe the childe to his power must afford his best helpe Beyond ones power nothing can be expected A parents Necessity may be through Naturall infirmities Casuall extremities  Naturall infirmities are Inward Outward  Inward Infirmities are weakenesse of iudgement slipperinesse of memory violence of passion with the like whence proceed frowardnesse testinesse suspiciousnesse iealousie feare griefe c. Outward Infirmities are such as arise from some instant temptation as were Noahs and Lots drunkennesse Lots and Dauids vncleanesse Abrahams and Isaakes dissimulation Iaakobs and Dauids excessiue lamentation c. Some of these latter which may seeme most heinous and odious sinnes are then to be accounted infirmities when they who commit them make not a sport of them nor delight to liue and lie in them as swine to wallow and lie in the mire but only at some times through some temptation as it were vnawares fall into them and after they are committed they are themselues more ashamed of them and more grieued for them then any other that see them or heare of them In regard of the naturall infirmities of parents the dutie of children is both to beare with them and also to couer them so farre as they can §. 41. Of childrens bearing with their parents infirmities Children beare with their parents infirmities when they doe not the lesse reuerendly esteeme their place or person nor performe the lesse dutie to them because of their infirmities This is the first particular branch of recompence For children in their yonger and weaker yeares are subiect to many infirmities if parents had the lesse respected them for their infirmities and from thence had taken occasion to neglect them and would not haue borne with them surely they could not haue beene so well brought vp That great patience long-sufferance and much forbearance which parents haue shewed towards their children requireth that children in way of recompence shew the like to their parents as occasion is offered It was a great infirmity in Isaak to preferre Esau a prophane childe before Iaakob a religious childe especially against Gods expresse word concerning Iaakob yet Iaakob respected not his father a whit the lesse for it as appeares by his feare to offend him and by his readinesse to obey him Iaakobs vniust reproofe of Ioseph was no small infirmity and yet how much Ioseph reuerenced and euery way respected his father the history following sheweth Sauls infirmities were farre more and much greater then any of theirs yet what dutie and faithfulnesse did Ionathan his sonne performe to him euen to their deaths for he died with him We haue herein the patterne of Christ himselfe how great infirmity did his mother bewray when ouer-rashly she rebuked him being about a good worke a bounden duty his Fathers businesse yet immediatly thereupon it is noted that he went downe with his parents and was subiect to them which manifesteth the honour he gaue to his mother notwithstanding her infirmitie Contrary to this duty doe they who take occasion from their parents infirmities to thinke basely of their person and their place and thereupon grow carelesse in duty either refusing to doe any duty at all or else doing it carelesly grudgingly disdainefully and scornefully Absolom made a supposed infirmity of his father the ground of his rebellion Had his pretence beene true yet had it not beene a sufficient cause for him to disgrace and rise against his father as he did The law that threatneth Gods vengeance against such children as mocke at their father or despise to obey their mother maketh no exception of parents infirmities §. 42. Of childrens couering their parents infirmities Children couer their parents infirmities both by
of solemniâ—ing that day And as God doth any great workes of mercy â—r of iudgement point them out to children When there is great famine plague or any mortality instruct children in â—he causes thereof when victory plenty peace or the like â—ach children from whence these come Outward sensible things doe best worke vpon children 7. Let religious schoole masters be chosen for children soâ—â—ewise other masters to whom children are put forth and religious houses where they are placed Hannah commended â—er first borne childe to old Eli a good religious high Priest ◠〈◊〉 â— masters themselues be religious there is good hope that they will instruct in piety such as are vnder them which if they â—oe what an helpe will that be to parents If both parents and masters ioyne therein it must needs be very profitable to â—e children If parents should faile yet might masters make a â—ood supply 8. Let parents be to their children a good patterne and example in pietie I and my house saith Iosua will serue the Lord he setteth himselfe first as a guide to the rest I will walke in mine house with a perfect heart saith Dauid whereby he would make himselfe an example as to others of his family so to his children Example is a reall instruction and addeth a sharpe edge to admonition Much more shall a religious parent doe by practise then by precept For children are much inclined to follow their parents let them goe before children will soone follow after Practise is an euident proofe of the necessitie of the precept deliuered §. 36. Of Parents faults contrary to their dutie of teaching their children piety Many are the aberrations contrary to the forenamed care of teaching pietie For 1. Most parents care only for the temporall and ciuill good of their children so their children may be well fed and clothed and brought vp in some profitable calling whereby they may well maintaine themselues in this world little thought is had or care taken for their spirituall life in this world or eternall life in the world to come Wherein are these parents better then heathen Iob was otherwise minded he was more carefull for their soules then for their bodies 2. Many are so farre from teaching piety as they teach their children profanenesse pride riot lying deceit and such like principles of the deuill It had beene better for such children to haue liued among wilde beasts then vnder such parents As the children hereby are thrust headlong to hell so their blood shall be required of their parents 3. Others thinke it enough that their children be taught a religion but what religion it skilleth not Such are they as hauing rich kindred but popish commend their children to the education of such kindred in hope of some temporall benefit that their children may reape from them If they were as carelesse of their childrens bodies they would be accounted little better then murtherers and is not the soule more pretious then the body 4. So farre are many from catechising their children and that daily as they teach them not so much as the Lords praier the Beleefe and the ten Commandements Wherein Papists shall rise vp in iudgement against them that are very diligent in teaching their children Pater noster Aue Maria and such like Latine principles as the children cannot possibly vnderstand 5. Few vse the forenamed outward helpes as the holy rites appointed of God the great and glorious workes of God his extraordinary workes of mercy or iudgement to instruct their children thereby As they themselues care not to take notice of any such thing so they care not whether their children doe it or no. 6. So much doe some preferre a little pelfe before the true good of their children as they care not to what schoolemaster they put their children be he profane or popish or vnlearned especially if he be a kinsman or one of their friends Few will so doe in case of their health or outward estate but will rather get the best Physitian or the best Lawyer that they can Children oft learne such euill qualities of their schoolemasters as they can neuer shake off againe 7. Many proue very bad patternes to their children and giue very ill example by profanensse riotousnesse swearing drinking playing at vnlawfull games c. These parents as they brought forth their children in sinne so they lead them on forward to hell Their euill example is not only an hinderance to the good instruction of others but also maketh all their owne counsells if at any time they doe giue any good counsell to be in vaine for the left hand of euill example soone pulleth downe more then the right hand of instruction can build againe To conclude those parents whose children are not brought vp in the instruction of the Lord shew plainly that they regard neither the saluation or damnation of their soules §. 37. Of instructing children so soone as they are capable Hitherto of the Kindes of nurture The Time thereof followeth In handling the time of good nurture I wil shew 1. When it ought to be begun 2. How long it ought to be continued  1. Parents ought to begin to nurture their children so soone as they are capable of any instruction Euen as young birds are taught by their dammes to flie so soone as their wings can carry them Traine vp a childe saith Solomon that is while he is young and tender and againe He that loueth his childe nurtureth him be times Thus was Samuel sent when he was very young to be trained vp vnder Eli 1 Sam. 1. 24. and Solomon was instructed by his father when he was tender Pro. 4. 3. and Timothy was taught the Scriptures from a young childe or infant There are both priuatiue and positiue reasons to presse this point Priuatiue in regard of the mischiefes that may be preuented thereby Positiue in regard of the good that may be gained thereby 1. Many are the euils which children by nature are prone vnto euen as ranke ground is subiect to bring forth many weeds for the imagination of mans heart is euill from his youth and foolishnesse is bound in the heart of a childe If therefore they be not well nurtured betimes what can be looked for but the fruits of euill and folly But timely nurture will preuent such fruits and be an excellent preseruatiue against their owne naturall corruption against Satans temptations and against the allurements or discouragements of the world 2. Continuance in euill maketh children obstinate and inflexible therein Elies sonnes being suffered to goe on in wickednesse till they came to ripenesse of yeeres would not afterwards harken to the voice of their Father What creature can be tamed if it be not begun with while it is young 3. When children first begin to be capable of instruction they are most pliable to follow the direction of their parents as
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at