drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the glory which followeth therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue and not on things on the earth Where our head is there also ought our heart to be Earthly affections come not from that head which is in heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing a new being from Christ which is to be not of the flesh and of the bones of Adam but of the flesh and of the bones of Christ which being spiritually taken as hath beene expounded before sheweth that They who are true members of Christ body are truly regenerate If any be in Christ he is a new creature these words are so laid downe by the Apostle as they serue both for a demonstration and an exhortation he is or let him be a new creature neither is expressed but either or both may be vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
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
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
exempt them Seeing then that the Church stood in need to be cleansed and sanctified surely The Church in herselfe was as the world polluted Very liuely is this set forth by the Prophet Ezekiel vnder the similitude of a wretched infant borne of a cursed parentage whose nauell was not cut who was not washed salted nor swadled but cast out in the open field polluted with bloud Oft doth the Apostle setting forth the wretched estate of the world note of the true members of the Church that we our selues also were such The Church consisteth of none other then of such as came out of Adams loines Now as all the brood which commeth from vipers adders toads spiders and other like venomous dams are infected with poison so all the sonnes of Adam are polluted with sinne That which is borne of the flesh as is euery mothers childe not the members of the Church excepted for they haue fathers and mothers of their flesh is flesh that is polluted and corrupt Therefore when we are taken into the Church we are borne againe This our former estate by nature is oft and seriously to be thought of and that in respect of Christ Our selues  Others  1. In regard of Christ the more to magnifie his loue Our former estate before he cast the wings of his mercy vpon vs sheweth our vnworthinesse our vilenesse and wretchednesse and in that respect it openeth our heart and mouth to thinke and say O Lord our Lord what is man that thou art mindfull of him and the sonne of man that thou visitest him Lord how is it that thou wilt manifest thy selfe vnto vs and not vnto the world The right knowledge of our former estate and a due consideration thereof maketh vs ascribe all the glory of our present dignity and happinesse to Christ that altered our estate as Saint Paul I thanke Christ Iesus our Lord who hath enabled mee who was before a blasphemer c. yea it maketh vs the more to prize and esteeme the present estate as Dauid 2. In regard of our selues this is to be thought of to humble vs and to keepe vs from insolent boasting in those priuiledges whereof through Christ we are made partakers To this purpose doth the Apostle thus presse this point Who maketh thee to differ from another and what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it When a man is exalted from a meane to a great place and thereupon waxeth proud and insolent we say he hath forgotten from whence he came So as remembrance of our former condition is a meanes to preserue humility and to suppresse insolencie 3. In regard of others it is to be thought of to moue vs the more to commiserate their wofull estate who yet remaine as we once were to conceiue hope that their estate may be altered as well as ours was to pray and vse what meanes we can that it may be altered To prouoke Christians to shew all meekenesse to them which were without the Apostle renders this reason for we our selues also in times past were foolish c.. read how forcibly this is vrged Rom. 11. 18 19 c. §. 34. Of Christs preuenting Grace In setting downe the alteration of the forenamed condition note 1. The manner of laying it forth 2. The matter or substance thereof The manner is implied in this coniunction THAT That he might sanctifie it Christ loued the Church and gaue himselfe for it not because it was sanctified but that he might sanctifie it so as The Grace which Christ sheweth to the Church is a preuenting Grace Sanctification is no cause but an effect of Christs loue and followeth in order after his loue His loue arose only and wholly from himselfe in the parties loued there was nothing but matter of hatred before they were loued Moses thus saith of the loue of God to Israel The Lord did not set his loue vpon you because yee were more in number but because the Lord loued you This at first sight may seeme to be as we say a womans reason that the Lord should set his loue on them because he loued them but it being duly obserued we shall finde excellently set forth the ground of Gods loue to rest altogether in himselfe and in his owne good pleasure Yea this being noted as the end of Christs loue that he might sanctifie it it further sheweth that it was not any foresight of holinesse in the Church that moued him to loue it first he loued it and then sought how to make it amiable and worthy to be loued Herein differeth Christs loue from the loue of all men towards their spouses for they must see something in them to moue them to loue When Ahash-verosh was to choose a wife the maidens out of whom he was to take one were first purified and then he tooke her in whom he most delighted But Christ first loueth his spouse and then sanctifieth it Before he loued it he saw nothing in it why he should preferre it before the world Seeing of him and through him and to him is all the beauty and dignitie of the Church the glorie be to him for euer Amen §. 35. Of Christs seeking to make his Church pure The Matter or substance of that subordinate end which Christ aimed at in giuing himselfe for the Church is in these words that he might sanctifie it hauing cleansed it which in generall shew that Christ seeketh the purity of his Church For this end hath he shed his owne most pure and pretious bloud for his bloud cleanseth vs from all sinne and conueyed his holy Spirit into his body the Church which is called the Spirit of Sanctification because it reneweth and sanctifieth those in whom it is This Christ aimeth at that he might make his spouse like to himselfe pure as he is pure That end which Christ aimed at we that professe our selues to be of this Church must endeuour after for euery man that hath this hope in him purgeth himselfe as he is pure Let vs therefore vse all good meanes to cleanse our selues from all filthinesse of flesh and spirit This being the end which Christ aimeth at for the good of his Church to cleanse it they who finde themselues cleansed haue a good euidence that they are of this Church they who are not cleansed can haue no assurance thereof How vnworthy are they of this benefit that liue as the world and like swine vpon euery occasion wallow in the mire being drawne by euery temptation into sinne Doe they not as much as in them lieth make the death of Christ to be in vaine and peruert that maine end which Christ aimed at in giuing himselfe But what may be thought of such as Ismael-like mocke and scoffe at those that
labour to be cleansed §. 36. Of the Churches Iustification The two particular parts of the forenamed end which are Cleansing and sanctifying doe more distinctly set forth the puritie of the Church euen in this world Cleansing hath relation to the bloud of Christ and so pointeth out our Iustification Sanctifying hath relation to the Spirit of Christ which worketh our Sanctification From this cleansing of the Church here meant I gather that No sinne lieth vpon the Church for the bloud of Christ purgeth from all sinne This is to be taken of the guilt of sin which by Christs death is cleane taken away so as that sinne which is in vs is as not in vs because it is not imputed vnto vs. Behold here the blessed estate of the Church for Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not sinne §. 37. Of the Churches Sanctification From the sanctifying of the Church here mentioned I further gather that The Church is made holy and righteous This is here meant of that inherent righteousnesse which the Spirit of Christ worketh in all the members of his body In which respect they are called Saints so as not only the guilt of sinne is taken away but also the very body of sinne is so destroied in them as it can no more raigne in them nor they obey it in the lusts thereof but in stead of the dominion of sinne the spirit of Christ raigneth in them and leadeth them vnto all righteousnesse Behold here the free estate of the Church whereas the world lieth vnder the slauerie of sinne and tyrannie of Satan the Church is made free from sinne and a seruant of righteousnesse dead to sinne and aliue to God in Iesus Christ §. 38. Of the Churches purity before God and Man From the Connexion of these two benefits of Christs death Iustification and Sanctification together we see that The Church is both spotlesse before God and blamelesse before men The bloud of Christ so cleanfeth her as in Gods sight she hath no spot of sinne and the spirit of Christ so sanctifieth her as her righteousnesse shineth before men for the Grace of God teacheth her to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world In this respect the Church is said to be all glorious within and her clothing also to be of wrought gold And Zacharias and Elizabet members of this Church are said to be righteous before God and blamelesse namely before men There is no such purity in any as in the Church For true and perfect beautie is onely in the body of Christ which is the Church whereof it is said Thou art all faire and there is no spot in thee Cant. 4. 7. 1. Quest Is it possible that neither God nor man should espie any fault in those that are of the true Church while here they liue in this world Answ Seeing the flesh remaineth in the best while they remaine in the world it is not possible but that both God and man must needs espie many blemishes in the best All things are naked and opened to the eyes of God if therefore any remnant of sinne be in the Saints as there are exceeding many in euerie one so as if we say that we haue no sinne we deceiue our selues and the truth is not in vs it is without question manifest in his sight Yea such is the imperfection and weaknesse of the best Saints as the flesh continually lusting in them against the Spirit oft times preuaileth and so sheweth it selfe in some euill fruit or other as the eye of man espieth it instance the examples of the best that euer liued in any age 2. Quest How then are they spotlesse before God and blamelesse before men Answ 1. God so fully dischargeth and acquitteth the Church of all her sinnes as she is in his account as if she had no specke of sinne at all Dauid in this respect vseth the metaphor of couering sinne and explaineth his meaning by these two phrases forgiuing not imputing sinne 2. The course of a mans life not this or that particular action is it which maketh a man blame-worthie or blamelesse as the flocke of swallowes and not one here or another there is it which sheweth the Spring Now because the constant carriage of those who are of the Church is before men blamelesse they may iustly be so accounted notwithstanding some particular things blame-worthie doe sometimes passe from them Behold here how the true Saints may boldly lift vp their faces before God and man The soundnesse of their faith causeth confidence before God The testimonie of their conscience causeth courage before men Let all that desire this boldnesse ioyne a sound faith and a good conscience together and labour for assurance both of their cleansing by the bloud of Christ and sanctifying by the Spirit of Christ §. 39. Of the order and dependance of iustification and sanctification one vpon another The order and manner of knitting these two benefits together is worthie to be noted The letter setteth sanctification in the first place but the sense presupposeth iustification for thus he saith that he might sanctifie it hauing cleansed it Because the cleansing here spoken of is an inward inuisible worke and the euidence thereof is sanctification which is an outward and sensible worke therefore this is first expressed and then that inferred as a matter necessarily to be presupposed Hence arise these Doctrines Our English with this particle hauing doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenses which because the Latines want they are faine to vse the passiue or a Periphrasis as vt illam sanctificaret mundatam Erasm Postquam eam purgasset Beza 1. Iustification in order goeth before sanctification I say in order because at that verie moment that Christ by his bloud cleanseth his Church he beginneth to sanctifie her but when he beginneth to sanctifie her he hath cleansed her she is iustified The grace then of iustification is a most free grace it is not wrought vpon any righteousnesse of ours for it is before it 2. Christ sanctifieth those whom he hath cleansed This the Apostle copiously proueth in the sixth chapter to the Romans Let none therefore boast of their cleansing by Christs bloud till they finde themselues renewed and sanctified by the Spirit of Christ For note the Apostles description of those who are iustified by Christ which for more perspicuitie may thus be set downe by question and answer To whom is there no condemnation To them that are in Christ Iesus Who are they They who walke not after the flesh but after the Spirit 3. Sanctification presupposeth iustification they who are sanctified may rest vpon it that they are cleansed and iustified For sanctification is a
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
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
that we might be of his flesh Thus saith Christ of himselfe I came downe from heauen to doe the will of him that sent me And this is the Fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day The Spirit applieth vnto vs the vertue and efficacie of the flesh of Christ and so finisherh this blessed worke It is the Spirit that quickneth the flesh profiteth nothing namely of it selfe without the Spirit Thus we see that the applying of this worke of regeneration vnto Christ excludeth not the worke of the Father or of the Holy Ghost therein but excludeth the worke of man so as it is not of our selues nor of our parents nor of any other man for we are borne not of bloud nor of the will of the flesh nor of the will of man but of God in which respect our new birth is said to be from aboue Obiect How is it then attributed to the word and to the ministerie of man Answ As vnto instruments which the Lord is pleased to vse Of the word it is said God hath begotten vs with the word of himselfe a Minister thus saith the Apostle In Christ Iesus I haue begotten you so as God and Christ are ioyned with these instruments or else they are no whit powerfull and effectuall for so great a worke for neither is he that planteth any thing nor he that watreth but God that giueth the increase The worke of regeneration is a new creation a diuine worke aboue humane straine It must therefore be wrought by the Lord or it cannot be wrought at all This is to be noted both of those that haue not yet assurance of this blessed worke wrought in them and also of those who haue assurance thereof The former may here learne whither to haue recourse for it namely to him who came downe from heauen for that purpose and who saith Him that commeth vnto me I will in no wise cast out In all the meanes that we vse let vs looke vp vnto him and seeke a blessing of him The latter must with the tenth leper returne backe vnto Christ and glorifie God Whatsoeuer the meanes were or whosoeuer the Minister was the praise and glorie of all must be giuen to him §. 77. Of the matter of our regeneration Christ The preposition OF twice set downe OF his flesh and OF his bones being a proper note of the materiall cause sheweth that Christ is not only the author but the matter also of our new birth The new spirituall being which the Saints haue commeth out of him From him all the bodie hauing nourishment increaseth with the increase of God In this respect we are said to be blessed with all spirituall blessings in Christ The metaphor of a vine which Christ taketh vnto himselfe proueth also as much so doe these phrases My flesh is meat indeed my bloud is drinke indeed This Christ commeth to be by his incarnation God in himselfe is as a bottomlesse and a closed fountaine from him immediately we can receiue nothing But Christ made flesh is a fountaine opened In him all fulnesse dwelleth And of him haue all we receiued euen grace for grace Behold here the benefit of Christs incarnation by his taking part of our mortall flesh are we made partakers of his spirituall flesh namely of that spirituall life and grace which commeth from him who was made flesh to conuey the same into vs. To strengthen our faith the more firmly herein the Lord hath instituted the holy Communion of his bodie and bloud With what conscience reuerence and confidence ought this blessed Sacrament to be celebrated By this Doctrine we may further learne how to seeke euery thing at Gods hands which we desire to obtaine and how to offer that sacrifice of praise vnto God which wee would haue to be accepted namely in and through Iesus Christ by whom only we haue all that communion which we haue with God Well therefore doth the Church conclude all her formes of Prayers and Praises with this or such a like clause through Iesus Christ our Lord. §. 78. Of the excellency of Regeneration The particular matter of our regeneration the flesh and bones of Christ here expressed sheweth that Regeneration is a most excellent worke The excellencie hereof will the better appeare if we compare it with the great and glorious worke of our creation and shew how farre it surpasseth it wherein I will hold close to this metaphor and touch no other differences then it doth point out vnto vs. 1. In our creation Christ was only a worker but he is the verie matter of our Regeneration we are of his flesh 2. The relation that then was betwixt Christ and man was Creator but here Head We are members of his bodie Creature  Bodie   The bond is now much neerer 3. The being which then we had was from Adam But the being which now we haue is from Christ of HIS flesh 4. That being was but naturall This is spirituall for that which is borne of the Spirit is Spirit 5. Then our being was different from Christs but now it is the verie same with Christs Of his flesh 6. Then might man cleane fall from that estate wherein he was created as he did and yet Christ remaine as he was Now it cannot be so For if any of the Saints now fall away either Christ must fall with them or they must be pulled from Christ and so Christ remaine a maimed bodie Behold the riches of Gods mercie One might thinke it sufficient and more then man could euer haue beene thankfull enough for that God at first created man after his owne image in a most happie estate From which when we wittingly and wilfully fell God might iustly haue left vs as he did the euill Angels But he hath not only restored vs againe to that former estate but aduanced vs to a farre more excellent and glorious estate wherein his goodnesse appeareth to be as his greatnesse infinite incomprehensible Who can sufficiently set it forth For as the heauen is high aboue the earth so great is his mercie toward them that feare him §. 79. Of the ancient Law of mariage EPHES. 5. 31. For this cause shall a man leaue his father and mother and shall be ioyned vnto his wife and they two shall be one flesh THe same points which were before laid downe concerning the neere vnion of man and wife and of Christ and the Church are here further confirmed by the ancient law of mariage which the Apostle doth the rather mention because it followeth vpon that text whereunto he alluded in the former verse For when Moses had alledged these words of Adam concerning Eue This is bone of my bones and flesh of my
that conceit the Apostle expresly saith that obedience is due to masters after the flesh 3. For mitigation of their seruitude for their masters being flesh they haue no power but ouer the bodies of their seruants their spirits are free from them in which respect the Apostle calleth Christian seruants the Lords freemen 4. For consolation against their present condition which is but for a time because their masters are flesh whatsoeuer is according to the flesh is of no long continuance but hath his date 5. For direction to shew in what things especially that obedience which properly belongeth to a master consisteth namely in ciuill outward things for euery one must be serued according to his nature As God being spirit must in spirit be serued so man being flesh must in flesh be serued Now this seruice in the flesh is not opposed to sincere and vpright seruice but to spirituall Thus by consequence that may be intended which some would haue principally to be meant Obiect Masters may command spirituall things namely to worship God and after such and such a manner Answ Of his owne head he cannot command such things there must be an higher warrant for the doing of them then the commandement of a man A maine point here intended is this that Masters are not to be lightly respected because they be after the flesh that is weake fraile of short continuance of the same nature that seruants are Lest vpon the forenamed description of masters seruants should take to themselues too much heart the Apostle annexeth this clause with feare and trembling c. which hath relation to the manner of their obedience No slauish feare is here meant as if seruants should liue in continuall dread or tremble at the sight of their masters a seruant by the tyrannie of some master may be brought so to doe but to doe so is no Christian dutie that which the Apostle here requireth is a dutie belonging to all Christian seruants towards all sorts of masters euen the mildest that be It is therefore an awfull respect of the authority of a master and a dutifull reuerence to his person which is here required and it is opposed to sawcinesse malepartnesse boldnesse stoutnesse answering againe murmuring and muttering against their masters and other like vices To shew how foule those faults be and what great respect seruants ought to beare to their masters these two words feare and trembling are ioyned together which in effect declare one and the same thing but yet for explication sake they may be distinguished For Feare signifieth a reuerend respect of one it is that which in the former Chapter was required of wiues though the thing in generall which is required of wiues and seruants is the same yet the particular manner and measure of a seruants feare is farre different Trembling is more proper to seruants it is a dread of punishment and it is required of seruants not as if they should doe all things simply for feare of punishment but because God hath put a staffe into a masters hands seruants must tremble at that power their masters haue and feare to prouoke them to strike To this purpose saith the Apostle to subiects in regard of the power which a Magistrate hath be afraid for he beareth not the sword in vaine Hence learne that The authority of a Master ought to strike a seruants heart with dread The dread which seruants ought to haue of their masters power and authority maketh many to care for no more then to auoid their masters displeasure wherefore the Apostle addeth a further degree of a seruants subiection namely that it be in singlenesse of heart that is honest intire vpright for this is opposed to hypocrisie dissimulation and fraud yea of YOVR heart not anothers another in the simplicity of his heart may thinke you doe a thing better then you doe by a charitable construction of euerie thing but if in singlenesse of your owne heart you doe it it will in truth be as it appeareth to be So as All the seruices which seruants performe to their masters must be done in truth and vprightnesse The Apostle giues this direction to Christians who haue to doe not only with masters according to the flesh who only see the outward appearance but also with the master of spirits who looketh on the heart and therefore also he added this clause as vnto Christ teaching seruants thereby that Seruants in their obedience to their masters must approue themselues to Iesus Christ as well as to their masters after the flesh This phrase as vnto Christ implieth as much as that in the Lord whereof we spake before §. 125. Of the meaning of the sixt verse EPHES. 6. 6. Not with eie seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart THis and the verse following are added as a further explication of the last clause of the former verse It should seeme that seruants howsoeuer they might in some measure performe the maine dutie of obedience yet failed exceedingly in the manner of performing it Because masters were but men masters according to the flesh who neither had power ouer the heart nor could discerne the disposition thereof seruants thought they had well done their dutie if they had outwardly performed what their master required now to root out this bitter weed and to reforme this corrupt conceit the Apostle is more large in cleering the point of sincere and vpright seruice therefore the more fully to expresse his minde and meaning first he layeth downe the vice contrarie to the foresaid sincerity for contraries laid together doe much set forth one another and then returneth more distinctly to declare the vertue Whence note Those points are most to be vrged vpon people wherein they most faile The vice here noted to be contrarie to sincere seruice is termed eie-seruice Our English word doth properly and fitly answer the originall both in the notation and in the true sense and meaning of it It implieth a meere outward seruice only to satisfie the eie of man And that is twofold Hypocriticall Parasiticall  Hypocriticall seruice is that which is meerely in shew when that is pretended to be done which indeed is not done as if a seruant should come from his masters worke all in a sweat as if he had taken extraordinary paines therein whereas he hath done nothing at all but otherwise made himselfe to sweat or only made a shew of sweat Parasiticall seruice is that which is indeed done but in presence of the master such seruants are they who will be very diligent and faithfull in doing such things as their masters see or shall come to their notice but otherwise behinde their masters backe and in things which they hope shall neuer come to his knowledge they will be as negligent and vnfaithfull as if they were no seruants Yet
only for their owne turne without any respect to the seruants good whereby they peruert the maine end of that relation betwixt master and seruant which is a mutuall and reciprocall good to passe from the one to the other §. 37. Of appointing to euery seruant his particular function For the better exercising of seruants vnto some calling let these directions be noted 1. That masters appoint to their seruants their proper and peculiar worke that they may know what to doe and wherein to exercise themselues And if there be many seruants in one house to set vnto euery one their distinct function The phrase before noted of the good mistresse she giueth a portion to her maidens proueth thus much This was one thing which the Queene of Sheba obserued and admired in Solomons house the standing of his seruants namely euery one in his owne place at his owne taske To this purpose it is noted that the great master gaue to each of his seruants their distinct talents It is thus in the bodie naturall euery member is not only imployed but also imployed in his owne function the eye in seeing the eare in hearing the foot in standing or going and so the rest It is thus also in Christs mysticall bodie one hath the spirit of wisdome another of knowledge another of faith and so in other gifts Thus also ought it to be in a familie where are many seruants This is an especiall meanes to make euery one the more diligent and faithfull For when euery one hath his particular worke they know that they in particular are to giue an account thereof so as if it be not done or ill done they shall beare all the blame if done and well done they shall haue all the praise 2. Thus shall euery one be made skilfull and expert in some thing by continuall attending vpon it and exercising themselues therein §. 38. Of disorder in families through masters negligence The great disorder which is in many families is contrary hereunto for there are many masters that hauing sundry seruants doe looke that all things should be well done and yet appoint no particular place or worke to any one but thinke and say that euery one should be forward to doe euery thing and when they finde not things done to their minde they fret and fume and complaine that they keepe so many seruants and yet nothing well done Such seruants are not free from all blame but surely the masters haue greatest cause to complaine of themselues and of their owne disorder in gouerning For their negligence in appointing no set worke to their seruants is the cause that all is neglected For where many things to be done are left to many seruants one will put off this and another that and say it belongeth not to them Thus is it verified that what is spoken to all is spoken to none and that generall charges are no charges §. 39. Of masters ouerseeing the wayes of their seruants The second direction is that masters vse inspection ouer their seruants and haue an eye vpon their seruants to see how they spend their time and dispatch the businesse committed to them The good mistresse looketh well to the wayes of her houshold This is noted of Booz that he went to his field to see what his reapers did The eye of a master is a great motiue to make a seruant diligent and faithfull for thus he knoweth that both his diligence and also his negligence shall be seene and accordingly dealt withall Hence arose that prouerbe The eye of the master maketh the horse fat The conceit which the euill seruant had that his master delayed his comming and so could not see what he did made him so vnfaithfull as he was If a masters place will beare it it is behouefull that he be present with his seruants and as a good president goe before them It is recorded of the good mistresse that shee riseth and giueth a portion to her maids shee is with them her selfe shee worketh willingly with her hands This note of difference is put betwixt a prouident thriuing master and a dissolute carelesse master This man saith to his seruants goe yee but that man saith goe we or thus goe sirs and ga'w sirs It is contrary hereunto to let all goe as we speake at six and seuens and neuer to see what seruants doe How can such expect that their seruants should be diligent in doing that which tendeth to their masters good when they themselues are negligent in ouerseeing that which tendeth to their owne good Such masters as giue themselues to gaming and following their pastimes all day long doe much offend herein So also such mistresses as spend all the morning in lying a bed and dressing themselues a custome cleane contrary to that which is noted of the good mistresse and at noone when they come out of their chamber chide and brawle because things are not more forward §. 40. Of prouoking seruants to their dutie both by faire and foule meanes The third direction is that masters vse what meanes they can to prouoke and stirre vp their seruants to be diligent and faithfull as in the first place exhortation admonition perswasion promises of reward with other like faire meanes Such were the meanes which Saul vsed to make his seruants faithfull vnto him when he said Will the sonne of Iesse giue euery one of you fields and vineyards c. had the thing which he expected from them beene good this manner of dealing with them had beene commendable But if faire meanes preuaile not then they may and ought to rebuke threaten and correct their seruants And if seruants be impudent in sinning and neither faire nor foule meanes will reclaime them they must then be thrust out of doores Note what the master in the parable said to his seruant Thou maist be no longer steward to which purpose Dauid also said He that worketh deceit shall not dwell within mine house he that telleth lies shall not tarry in my sight When Ismael grew a scoffer at Gods word Abraham thrust him and his mother out of doores and that by Gods appointment The parable of cutting downe the fruitlesse figtree may fitly be applied to this point and the reason also there rendred why combereth it the ground Why should incorrigible seruants take vp the roome of good seruants yea why should they remaine to insect and peruert other seruants Obiect This is so farre from helping seruants in their estate as it may proue their vtter vndoing Answ 1. They haue then none iustly to blame but themselues Iustice in case of necessitie must haue her course though through the iniquitie of man some mischiefe follow thereupon 2. The execution of this on some may make others better looke to themselues 3. It may make them that are thrust out to be the more dutifull vnder another master or more diligent in another course