world a Heb. 7.25 Ioh. 19.30 An euidence of which perfect saluation obtained by him was his Resurrection for this cause he is called Saluation Luk. 2.30 Note here first the Blasphemie of the Iesuites that deriue of that name of their society from that name of Christ which is incommunicable Indeede we may be well called Christians of Christ because this name is communicable for wee are partakers of the anointing but no man is partaker with Christ in the worke of saluation as also Linwood a Papist saith and secondly the dotings of the Papists that seeke for other Sauiors besidâ—s Christ as the Saints to whom may bee applyed that of Esa 30.1 c. and Ier. 2 13. As also another conceit of the Treasure of the Church which what needs if Christ alone haue purchased perfect saluation b Rom. 5.18 As Adam is a naturall root and all comming from him partake of his sin and curse so Christ being another roote all that come from him partake of his righteousnessâ— to iustification Ioh. 6.37 and verse 39. A reason is a added â—â—cause the Elect are committed to his trust and fidelity and therefore if they bee lost the losse redounds not only to the hurt of the members buâ— to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iuâ—as was nâ—uer of this company which is plaine both by thâ— words in the place aâ—leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude speaâ—es ver 4. Then apply that 1 Ioh. 2.19 This ouerthrowes that grosse errour of the Lutheranes who say that those who are Elect may not onely wholy but finally fall away an opinion strange contradictory in it selfe to be a chosâ—n vessell and to bee damned and contrary to the Scripture it breakes in sunder that golden chaine Rom. 8.30 Math. 24.24 Yea the Papists confesse the absurdity of it Bellar. de grat libero arbitrio lib. 2. cap. 10. The ground of this opinion is that they hold that election is conditionall which Tenent is derogatory to glory making his will and decree changeable whereas he is immutable in both and also depriues euery faithfull soule of a ground of maine comfort which otherwise doth rest in an holy security opposed to feare and distrust when once it perceiues in it selfe the certaine signes of Election Obiect 1 Exod. 32.32 and Rom. 9.3 Answ These holy men rapt with loue and zeale did onely shew what in their hearts they could wish to be done not what could be done it was Votum affectus non Effectus Obiect Psalme 69.28 Answ That is spoken according to the common opinion of men now therefore Dauid desireth God to make it manifest that they did heerein deceiue themselues others were deceiued in them who because of their profession and outward carriage accounted them to be written in the Booke of Life So in like manner that which is spoken of Iudas was spoken in regard of his office and Apostleship not in regard of the eternall election of God For in that former respect hee might haue seemed to haue beene a chosen vessell Act. 1.17 Vse is for comfort vnto vs that though wee be not the principall parts of the body of Christ an eye or an eare that is not instructed with so much knowledge as others c. yet if wee be of the body wee shall be saued Gal. 3.28 c Because that satisfaction of Christ was a ransome and price and none can be redeemed and bought but those for whom it was paid Against carnall Gospellers that hope still to be saued when as yet they haue no euidence that they are of this body for the body is guided by the head but those by the prince that ruleth in the Ayre Ephes 2.2 The members of the body loue one another but these hate and persecute the Saints Briefely this word body imports two things that is 1 A mysticall vnion with Christ by faith 2 And a spirituall vnion one with another by loue whereof they haue neither So much concâ—rning the authority of Christ The next point is the subiection of the Church ver 24. Which subiection is due on the Churches part in regard of the place of Christ who is her head but much more in regard that he is so wise so glorious a head so prouident and powerfull to procure her good and againe in that shee is so farre inferiour vnto him and therefore meete it is that she subiect her selfe and vnworthy she were of so great benefits if she should not as Vashty was in not obeying her husband the King Doct. Whosoeuer is of the Catholike Church is indeed subiect to Christ AN EXPOSITION VPON THE FOVRTH VERSE OF THE SIXT CHAPTER TO THE EPHESIANS And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. THe duties concerning the wel-nurturing of children are of 2 kinds 1 Such as respect temporall good as first training of them vp in ciuility good behauior secondly in a good calling 2 Or such as respâ—ct spirituall good viz. that they be trained vp in piety which in the text and diuers other place ais expresly commanded of God who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant as of the 12 Stones of the Passeouer c commanding Parents to declare vnto their children the mystery of these things Reasons of this are 1 This is the best good that parents can doe for their children by reason men exceed beasts by ciuiâ—ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a necâ—ssity of this instructioÌ„ of them in the feare of the Lord for by nature they haue no pronenesse to it and without this nurturing they will neuer learne 3 This belongs to the office and charge of parents as they who best know the capacity of children and therefore are best able to apply instruction to them and instruction comming from them will take more place 4 Because children are borne of their parents in a wofull estate and therefore as they haue beene the meanes to conuay sinne and misery vnto them so should they labour to be a like meanes of conuaying grace 5 This is a double band to binde them vnto their parents in loue and duty when both nature and a religious conscience shall ioyne both together 6 By this meanes when parents dye they may with greater comfort and security commend their children vnto God 7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God Now come wee to some directions for the performâ—nce of this duty These are 1 That they be sure that all such principles as they instruct their children in be grounded on the Word of God for it must be information of the Lord. 2 That when they beginne to learne they be
to Admonition and this is either Verball properly called Reprehension Reall properly called Correction Reproofe goeth in the middle between Instruction and Correction as a meanes to helpe the former and preuent the latter That a father must reprooue his childe is plaine by Pro. 15.5 For if it bee a commendation of a childe to hearken to reproofe it is a duty of parents to reprooue see Gen. 34.30 Gen. 49.4 5 6 7. The reason is because of the fruit that thence doth arise see Prou. 6.23.10.17.15.31 The fruite of it is life and knowledge 15.32 chap. 24.25 The blessing of good that is of God Motiues to vse this reproofe may be 1 It doth preuent Correction 2 It may be performed when the other cannot be done as in sicknesse infancy and elder yeeres Contrary to this is the too indulgent carriage of parents towards their children as Dauid to Adoniah 1 King 1.6 Reall Correction is next it is not sufficient to admonish but it this serue not God hath giuen authorâ—ty to parents to correct them with stripes and blowes according to their age yea God hath gâ—uen them a charge to doe it and therein hath made himselfe a patterne to parents in correâ—ting His Children after admonition and reproofe giuen by his Ministâ—rs and this must be done because of the peruersenesse of children Reasoâ—s is of it are 1 In respect of the chiâ—de which are 1 Priuatiue good Correction is as purging physick and as a salue curing and purging the corrupâ—ion of the soule Pro. 22.15.20 30.23.13 In this respect it is said to deliuer from death both temporall and eternall and 23.14 from hell and therefore parents must not in foolish affection vrge the painfulnesse of correction but in iudgement consider the fruit thereof 2 Positiue good it teacheth wisedome Prou. 29 15. But some will say that instruction is sufficient to teach them what is good and euill Answ The greatest wisedome is in the praâ—tice which hereby is learned bringing them to a neerer obseruation of those things that are taught therefore it is an error in parents that say that children kept vnder Correction are sots see Prou. 13.24 2 In respect of parents 1 Hereby they spare much paine for this will make instruction more powerfull though few times deliuered than without it oftentimes inculcated 2 This preuents shame and griefe to parents 3 Hereby they acquit themselues of being accessary to the sinne and so guilty of the blood of their children as Eli was punished for not restraining his children 4 Hereby they shall bring ease quiet and ioy vnto themselues Prou. 29.17 when the childe is made so carefull and watchfull of his duty that the parents may bee secure of his good carriage 5 If all these faile yet hee hath the testimony of a cleare conscience in the discharge of his duty Directions for the well and seasonable performance hereof regard first the matter secondly the manner thirdly the vse 1 The matter why the childe should bee corrected 1 The parent must be sure that hee correct his child iustly for a fault otherwise he will be but prouoked against his father for there be fathers that correct their children for their pleasures Heb. 12.10 2 That as he punisheth them for a fault so they make known this fault vnto them after the example of God Psal 50.21 3 To correct especially for those faults which they may shew out of the Word of God to bee faults and so shew that God is also thereby offended for this will make them feare the more 2 Manner Generall rules 1 That parents in correcting doe call vpon God for themselues that they may bee directed and for their children that they may reape benefit because that they are subiect to passion and the childs nature is against it 2 That correction bee done in loue as in all things 1 Cor. 16.14 so especially to children who take it as a matter of iudgement in their parents 3 That it be done with a milde mind and calme affections and to put it off if rage and fury arise as God doth Ier. 10.24 Particular rules 1 That the quality and condition of the childe bee obserued and accordingly to measure our correction 2 That respect bee had vnto the fault according to the greatnesse and smalnesse of it c. For Prayers 3 The vse 1 To obserue the dealing of God towards them in correcting of them which parents may obserue by their correcting of their children with what pitty and compassion they doe it 2 To obserue that in correcting their children they correct their owne sinnes and that the thing for which they correct them came by their owne occasion Aberrations in this point are 1 Too much indulgence 2 Too much seuerity Duties of parents in regard of the riper yeeres of their children when they are youths are of two kinds 1 Prouiding of its place and personall calling for the exercise of that gift whereunto they haue beene heretofore trained vp so Samuel made his sons Iudges 1 Sam. 8.1 So Ishai had diuers sonnes whom he placed in seuerall callings some soldiers some shepheards a calling of esteeme in countries Reasons are 1 By this meanes they come to make vse of that ability and faculty which they haue obtained by their parents in training of them vp and without this they forget the same like schollers that after long study haue no further calling 2 Because by this meanes they come to doe more good to the Church and Common-wealth for before they are but in preparation and their paines as of prentices may in some sort bee profitable yet they are not till afterwards counted members of the Common-wealth properly 3 By this meanes they come to liue of themselues and doe more good to others whereas before their paines and gaines were for their masters 4 By this meanes they traine vp others as themselues haue been trained vp before and so there is a succession of calling and a maintenance of Church and common-wealth Directions Obserue 2 Cautions 1 That they bee carefull to place them in such a calling as they haue beene trained vp vnto in their young yeeres Bezaleel and Aholiab were chosen to the worke of the Tabernacle because they were skilfull men Exod 25. It is not fit of a prentice to make a minister 2 That the meanes of placing them be good lawfull and honest that thus entring in by those meanes that God hath ordained and warranted they may depend vpon his blessing as beeing thereunto called by him 1 Cor. 7.17 What mischiefs follow vpon an vnconscionable entrance all know Aberration in two extremes 1 Carelesnesse of those that thinke it enough to haue bestowed education vpon their children and so account themselues discharged saying that they will leaue them then to depend vpon Gods prouidence But we must know that God appoynts meanes without the vse of which we cannot looke for a blessing Others saying that their children may shift for themselues iust like brute
beasts that leaue their young ones when they are able to feede themselues And thus by their negligence many times their children come to be very drones in the Common-wealth 2 When parents are too preposterous and rash in prouiding a calling not considering whether the place be fit or no for their children but onely whether it be gainefull and profitable or of credit 3 Another is of those that make no conscience of bringing their children into a calling into the Ministery by Simony c. 2 The second duty is concerning marriage that they be carefull to prouide marriage for them in due and fit time a plaine duty of parents Ier. 29.6 and 1 Cor. 7.36 37. in practice Gen. 28.2 6. and 27.46 Agar learned so much in Abrahams house Gen. 21.21 and and so did God with the first man Gen. 2.18 Reasons 1 Because children must waite vpon their parents consent and therefore they ought to prouide for them 2 Parents stand in Gods stead and so must bee a meanes of seeking a marriage for them 3 Marriage is a needfull meanes to keepe their vessels in holinesse and heereby is a holy seede preserued Mal. 2.15 Directions 1 That children may haue a free consent and that they be not forced After Gods example who brought the woman that he had made vnto Adam to see whether he liked her or no Gen. 2.22 24.57 for this is the neerest surest strongest band and ought not to be vndertaken without the parties good liking 2 That the match be fit for them Gen. 2.20 Fit 1 In Religion Deut. 7.3 2 In age So God made the woman perfect at the first as Adam not a childe 3 In state in some equality else scorne and disdaine may arise Aberrations in two extremes 1 Carelesnesse in prouiding marriage letting them passe the flowre of their age 2 Too much rashnesse before they know what a wife and husband meane and a third prouiding vnmeet matches for them ioyning them idiots fooles papists prophane so they be wealthy Meanes for the better performance of those duties are 1 That parents haue a care to prouide a stocke and portion for their children 2 Corinth 12.14 Whereas some obiect Math. 6.19 wee answer 1 That Christ aimeth heere at couetousnesse so as the foole laid vp riches 2 Hee condemnes the manner as beeing the onely thing which they doe before and aboue the care of heauenly things 3 The measure heaping vp without measure Directions 1 That this measure be not vniustly gotten Prou. 10.2 2 That they be not couetous setting themselues to make themselues and their children rich 3 That this be not a pretence for vncharitablenesse Contrary to this is 1 when men liue at the vttermost extent of their liuing so that they can lay vp nothing 2 When men liue aboue their liuing and cast themselues behinde hand 3 When any insnare their children by causing them to be bound for them and so breake their backes and become their vndoers 4 Couetousnesse when parents lay vp indeed but will part with nothing to their children before their death EPHES. 6. VER 5. Seruants be obedient vnto them that are your masters according to the flesh with feare and trembling and singlenesse of your hearts as vnto Christ c. vnto the 9 th verse THe sūme of these words is a direction for seruants how to carry themselues towards their Masters wherein the Apostle layes downe first the Duties they are to performe where wee are to note 1 The kindes which are twofold Obedience Reuerence 2 The extent which is limited by these speeches according to the flesh ver 5. as vnto Christ ibid as the seruants of Christ ver 6. as to the Lord ver 7. 3 The manner of performance set downe 1 Affirmatiuely by shewing them what graces doe adorne them in performance of these duties ver 5 7. 2 Negatiuely by shewing what vices are to bee auoyded ver 6. 2 The motiues to stirre them vp to the carefull performance of the former duties which are partly imployed partly repressed Before we come to handle the kindes it is necessary to lay downe here as formerly hath beene done the ground and foundations of the duties which doe concerne either the opinion or the affection of seruants Thier opiniō that they be perswaded concerning their masters superiority and their owne subiection that it is good lawfull and warrantable by the Word of God For seeing Reuerence and Obedience haue relation to authority and superiority how can any bee yeelded when wee are not perswaded that they to whom wee owe this are our superiours Therfore did Korah his company fall into Rebellion because they thought that Moses had not that authority which hee tooke vpon him Num. 16.3 Now that seruants may bee resolued touching the lawfulnesse of their masters authority let them consider 1 That it is Gods commandement both in the old and new Testament 2 The many directions that God giueth to masters and seruants to carry themseleus in their places But God giueth no directions for any vnlawfull calling 3 The example of many godly men in Scripture who haue beene seruants 4 That that the Apostle Rom. 13.1 vrgeth it as a matter of conscience which hath alwaies relation to the Law of God commanding Contrary to this is the opinion of the Anabaptists denying any subiection or superiority their reasons for it are 1 If say they there be seruants and this a calling lawfull they must haue either Christians or Infidels to their masters If Infidels who haue no part ' in Christ what an vnfit and vnmeet thing is it for Christians to bee in subiection to such If Christians then are they all brethren and why should one brother be inferiour to another Answ This calling of seruants and masters being a politicall ordinance of God appoynted to vp-hold the Church Common-wealth and Family not their quality but their place is to be considered See 1 Tim. 6.2 2 Againe say they it is against nature our Christian liberty and those prerogatiues we are endowed with Answ Against nature as nature now is it is not although if nature had remained entire and perfect it had beene against nature But God hath in his admirable wisedome made many things which are punishments of sinne to bee duties imposed on vs as eating of our bread in the sweat of our browes a punishment and yet a duty 2 Christian liberty is not hereby preiudiced the conscience stil remaining free not subiect to any but God 3 And as for our prerogatuines they are to be expected in the world to come and not heere 3 They vrge that which is said verse 7. not seruing men but heere seruice to men is not simply forbidden but such fawning and parasiticall seruice when we wholy care to please men and not God in seruing them In Affection that the seruant haue an honourable account and reuerent esteeme of his master This is called here Feare and it is described 1 Tim. 6.1 See
wherein masters are and it is amplified by circumstances 1 Implyed viz. that the Master of masters is a common Master both to masters and seruants Euen your 2 Expressed 1 Of the place wherein this Master is viz. heauen 2 Of a property belonging to him that hee is no respecter of persons Doct. They who are masters haue a Master this is notably set forth by Ioseph Gen. 50.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder or in stead Ecclâ—s 5 8. In this respect he is called as Deu. 10.17 1 Tim 6.15 Reason is because man is prone to insolency and if hee were not vnder authority hee would growe intolerable for this cause God retaines in his hand a power authority and command ouer him Vâ—e 〈◊〉 mainâ— vse intâ—ndâ—d by the Apostle is that as seâ—uants should doâ— their dutiâ—â— to their masters which they râ—quire so mastâ—rs should doe those duties to their seruants which God râ—quires at their hands 2 This is also a ground to restraine mastâ—rs that they doe nothing to their seruants but what they will iustifie before their great Mastâ—r This moued Ioseph to let goe his brethren when hâ—e had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâ—b chap. 31.13 14. Wherefore masters are to thinke of this when they exact any thing of their seruants that is not fit when they are furious and incensed against them whâ—n they detaine any thing from them and oppâ—â—sse thâ—m let them then thinke how theâ— will iustifie this when their greater Master shall call them to account Doct. 2 Mastâ—rs and seruants haue both one and the same Master Mal. 2.10 Iob 31.15 1 Cor. 7.22 Whence it followes That howsoeuer for orders sake and good of outward gouernment there is a difference betweene masters and seruaâ—ts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mâ—t. 24.49 This serues further to curbe and bridâ—e the insolency of masters aâ—d it aggrauates greatly their cruelty towards their seruants The place where this Master is is heauen because there and from thence hee doth manifest his glory after a spâ—ciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâ—r is a master of great glory excellency and maiesty so that there is no proportion between him masters here on earth Psal 113.4 2. To shew that the eyes of the Lord are vpon all his seruants as one in a high place may easily behold all things below Psal 11.4 aâ—d 33.13 and the reason of this Psal 102 2â— 3 To shew his might and power in rewarding and rendring vengeance Psalm 123.1 as an argument Eccles 5.8 All these may be so many motiues to vrge and presse the duties of masters 1 If God be so gâ—orious and excellent how then ought masters to râ—spâ—ct him and the rather to be mooued to performe thâ—ir duties vnto their seruants as we see the sâ—ruants of great men aâ—d Noble men are most dutifull and râ—ady in their seruice 2 Let no masters deceiue themselues in this conceit that whatsoeuer they doe to their seruants is within their owne house no bodie sees them and their seruants dare not complaine For God is in heauen and he beholds them Prou. 15.3 3 God not onely sees them but he wil take vengeance of them and this vengeance will be heauy as comming from God therefore this ought to moue them to deale gently with their seruants Doct. 3 From Gods property This great Lord and Master is not mooued with any outward respect but is a iust vnchangeabâ—e and vnpartiaâ—l Iudge Iob 34.19 for there is no passion in God nor alteration of affection Iob 10.4 Vse is to teach masters to shake off all vaine hopes and pretences that God will respect them more than their seruants because they are great and haue friends c. their seruants are but base and meane c. 2 This is for imitation of Magistrates accordingly to carry themselues 3 It teacheth miâ—isters not to vrge or to keepe close matters in respect of persons but vnpartially to presse the duties of all sorts Further marke the inference of this reason vpon the duety the Apostle bids them forbeare threatning because they haue a Master that is ouer them Whence obserue that ignorance of that place of subieâ—tion wherein we are of that authority vnder which we are makes vs insolent and cruell This appeares in Pharaoh who was cruell to the Israelites because hee knew not God Exod. 5.2 and Sennacâ—eâ—â—b 2 Kings 18.33 34 35. because men conceit they haue an absolute authority This is the ground of pride in That man of sinne 2 Thes 2.4 Now whereas the Apostle in setting downe the duty of masters bringeth such a strong reason to moue them and yet in the duties of husbands and wiues parents and children doth not so the reason is because in husbands and parents there is a naturall loue and affection which doth moue them but in masters there is no such thing and therefore hee layeth downe a thundring reason bringing them to the Iudgement-seate of God so to terifie them EPHES. 6. VER 10 11. Finally my brethreâ— be strong in the Lord and in the power of his might Put on the whole armour of God that yee may be able to stand against the assaults of the diuell THe summe of these words is an exhortation to Christian spirituall courage and fortitude The parts are 1 An exhortation to a duty 2 A direction shewing the meanes for the performance of that dutie In the exhortation consider we the manner and the matter The manner is in these words Finally my brethren Wherein note 1 The necessity of the matter which the Apostle exhorts vnto in the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection of the Apostle my brethren 1 Finally As if the Apostle should haue said I haue instructed you in the former part of my Epistle in all poynts necessary to be knowne and belâ—â—ued saying downe both the generaâ—l duties of all and the particular duties that belong to euery one in his calling and particular place yet is a remainder euen this one thing which I will now deliuer vnto you without which all that hath beene formerly deliuered will be but vnprofitable and of no vse Hence we learne 1 That though we be neuer so well instructed in the generall and particular duties belonging vnto vs yet it is necessary that we should be further exhorted to courage and constancy a point which the Apostle obserues in his Epistles as 2 Thes 3.13 1 Tim. 6.12 2 Tim. 4.5 c. adding exhortations to the performance of duties before deliuered Vse which we are to make and is heere intended by the Apostle is that we should giue diligent heed to that which is heereafter to be deliuered because by it all things before will be made profitable 2 In that the Apostle layeth downe these things in the last place
Heauen The friend That is such a one as the Bridegroome deputeth in his stead to wooe the Bride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring her home to prouide for the marriage c. Standeth and heareth him and reioyceth because of the Bridegroomes voyce Hee reioyceth for the good end of his seruice and that the Bridegroome doth in person performe that which he did for him 2. The Allegory The Bride is the Church the Bridegroome is Christ the Friend of the Bridegroome is here meant particularly Iohn who was sent to prepare the Bride for Christ for this was the end of his Calling Now hee hearing that Christ is come and himselfe speaketh to his Bride and that the people hearken vnto him now doth he reioyce c. Now the application is excellent and very fit to conuince that enuious and ambitious conceit which possessed the disciples minds concerning the greatnesse of Iohn aboue Christ I am not saith Iohn the Bridegroome but the Friend sent to prepare and fit the Bride for him now how great a sinne and offence were it for vs if being sent to woe for the Bridegroome I should speake for my selfe if I should take the honour due to him vpon my selfe and so cause the Bride to commit idolatry and spirituall fornication with another man Now come we to the instructions arising from the maine scope of these verses which is to shew the great difference that is betweene the Ministers and Christ Wee may obserue first the Comparison secondly the Inference The Comparison sheweth first the place of Christ and the place of the Church The point is Christ is the onely Bridegroome and Husband of the Church and the Church is the Spouse and Bride onely of Christ Whence it is that such titles of Head Husband Bridegroome are giuen to Christ onely in relation to the Church of Wife Loue Spouse to the Church onely in relation to Christ 1. Cor. 11.3 Eph. 5.25 Mat. 9.15 Ephes 5.23 and in the booke of the Canticles Chap. 4.8 Eph. 5.23 Three especiall reasons there are why a man hath the prerogatiue to be a Bridegroome 1. The gift and consent of the Parents 2. The loue and choice of the party that is the Bridegroome 3. The willing consent and liking of the Bride 1. Ioh. 17 6 9 11 23 25. The Church is the gift of the Father 2. Ephes 5.25 Act. 20.28 Hos 2.19 20. The loue and choice of Christ Ephes 5.26 3. Cant. 2.16 Ephes 5.24 The good liking and willing obeâ—ience of the Church This then is the prerogatiue that is due onely to Christ Vse This commends vnto vs the great loue of Christ in vouchsafing this honour to the Church to debase himselfe so farre as to be her Bridegroome Whereas indeed the best in the Church may say as Iohn Mat. 3.11 I am not worthy to carry his shooes and as Abigaile said when she should be Dauids wife 1 Sam. 25.41 When Hester was taken to be Ahashuerosh his wife though she were a poore captiue yet was there some cause why the King loued her viz. because she pleased him Ester 2.9 but in the Church there is no cause why Christ should cast his loue on her as appeares Ezek. 16.6 2. How carefull ought we to be in pleasing of him and by loue to answer this his loue to carry our selues reuerently to subiect our selues vnto his commandements to seeke his honour not to carry our selues rebelliously presumptuously and proudly Againe this is matter not onely of instruction but of triall also whether wee are of the Church or no. This will appeare by our carriage for if we be proud contemptuous of our brethren worldlings couetous c. it shewes that the Spirit of Christ is not in vs whereby wee aâ—e vnited vnto him and one vnto another if it were then would the fruits thereof be in vs as loue meekenesse c. 3. For Consolation first that so Christ will performe the duties of marriage what are they That he will protect and defend and prouide for her for he is both able because God and willing because he was not constrained to take the Church for his Spouse Gen. 20.16 Secondly so Christ is a companion with vs in all distresses Act. 9. though he were in Heauen yet by vertue of this vnion he was persecuted so Mat. 25. penult Heb. 2.17 Thirdly the Law of marriage requireth that there be a communication of all the goods of the Husband with the Wife Now Christ is rich and full of grace and so is the Church Psal 45.13 Though the Church start aside sometime yet doth not God cast her away Ier. 3.11 Ezek. 33.10 11. Yea such grace is giuen the Church that she shall neuer fall away finally Rom. 11.29 Ioh. 10.28 Ioh. 13.1 So that this bond is indissoluble and neuer to be broken which is another consolation we receiue from hence that we are the Spouse of Christ 4. For refutation So the title giuen to the Pope of Rome to be Head of the Church is most dishonourable and derogatory to Christ Hee is not so the Friend of Christ but plaine Antichrist arrogating that honour to him which is due onely to Christ 2. Cor. 11.2 our Husband Iohns disciples would faine haue made him Pope too but he refused it 2. The comparison sheweth the place and duty of the Ministers of Christ Doct. Ministers of Christ Iesus are friends of the Bridegroome whom Christ vseth to call home the bride as Ieremy was cap. 3.1 and Hos chap. 2.1 Matth. 9.15 children of the Marriage-chamber The reason why it pleaseth Christ to haue these friends is first for the honour of himselfe â—s it is the honour of a gâ—â—at man not to doe all by himselfe Secondly for the good of thâ— Church that the Church might more familiarly receiue the Word by the Ministery of man which would be astonished 〈◊〉 she should now heare Christ speaking to her from Heauen in his Maiesty and glory Thirdly this is a meanes to trie the simple and pure obedience of the Church that shee doth not so much regard the messengers as the message because it is her husbands will and so she will obey it by whomsoeuer she receiues the knowledge of it Vse This sheweth the dignity and excellency of the Ministers Calling 2. To teach Ministers to be carefull in the discharge of their duties seeing their calling is so weighty Now let vs see what duties belong to the Ministers as they are the Friends of Christ They are these 1. To be Sutors to the Bride 2. Cor. 5.20 to labour to win many wiues for Christ 2. When people are wonne and conuerted then to keepe them from starting backe and following strange flesh for Ministers are not onely planters but also waterers and Nurses to bring vp as well as fathers to beget children vnto God and if they continue not to the end these lose the fruit and recompence of all their former labours 3. If by the temptations they fall then to
duties of Christianity vnlesse we practise the seuerall duties of our particular vocations as the Apostle heerein is as carefull to set downe the one as the other and to the Colossians the like Chap. 4.5 And the Apostle Peter in his Epistle exhorts and in the 2 Chap. ver 15. of Titus the Apostle shewes that this is a thing that the Ministers ought to teach the people as is plain also in the 5 Commandement in which euery one is ranked into certaine degrees There are 4 considerations to stirre vs vp 1 That those seuerall places and callings wherein we are set are appoynted of God and that hee prescribes the duties belonging vnto them 2 That the particular callings wherein wee are set serue to make vp the comlinesse of the Church of God and the beauty of the body of Christ Iesus now wee disturbe this comely order when we either exalt or debase our selfe too much or liue out of our callings 3 These are the bonds whereby wee are bound and knit one to another and by which wee both doe much good and reape much profit one of another Eph. 4.16 4 That the generall duties of Christianity cannot better be shewed then in the practice of our particular duties of our seuerall callings Vse 1 That euery one doe obserue that place wherein God hath set him herein we must haue recourse to the word which shewes vs direction to walke in the same Tit. â— 9 10. heereby shall wee adorne the Gospell of Christ in all things And wee may well say without breach of charity that they who are not carefull to performe the duties of particular callings are no good Christians whatsoeuer shew they make abroad as an vnconscionable Minister in his calling cannot possibly be a good Christian 2 Generall doctrine is in that the Apostle doth make choice of those callings that serue to build vp a family all which in 3 ranks he reckoneth vp very acurately and is very earnest copious and large in vrging the duties of them Hence wee learne that the particular callings of a family are some of those that belong to Christians and such as in which wee ought to be diligent in obâ—eruing the duties of them The reason is because the family is the seminary of the Church and Commonwealth as it were the Bee-hiue which heere and there sendeth swarmes forth So all men came first from the family of Adam and Eue after the floud from the family of Noah therefore great care is to be taken heerin seeing in families all men are first trained vp and ought so to be instructed that they may be profitable members afterward of Church and Commonwealth Therefore those that haue no other calling but onely of a family ought not to be discomforted and troubled in conscience as if they had no calling at all because they haue no publike calling but they ought to kâ—ow that such callings are warranted by the Word of God wherein they may haue busines enough to imploy themselues if they be conscionable in performance of it â—nd the more free they are from pubâ—ike callings the more care and diligence in gouerning and instructing their families ought they to haue 2 For those that haue another publike calling to tell them that by this they are not exempted from the calling of the family for the duties of the one doe not crosse the other as Iosua was a captaine of the host of the Lord yet what said hee I and my house will serue the Lord Iosh. 24.15 Eâ—i a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both familiâ—s 1 Tim. 3.9 〈◊〉 he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chiâ—de will neuer proue a good subiect These doctrines serâ—e as prâ—paratiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the duâ—ies that belong to the particular callings heere mentioned and first to shew the duties â—o belong to man and wife Fitly doth the Apostle beginne with the married couple 1 Because in the beginning of the world this was the first as Adam and Eue were married and ioyned together by God Gen. 2. before either seruants or children were any 2 Because they are the chiefe in the familie hauing the gouernment thereof and so are the guides and examples to others and if they carry themselues lewdly their seruants and children will be ready to follow their examples So then their fault is double 1 In neglecting â—heir owne duties and so wronging one another 2 In giuing offence and ill example to others Now come we to the duties belonging to them in which we will proceed in this order 1 to lay downe the generall duties that belong to both 2 To lay downe the seuerall duties of their particular callings The former are twofold either de Necessitate de Honestate either such as are absolutâ—ly necâ—ssary for the prâ—seruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furthâ—rance of their mutuall helpes and comfort Those that are absolutely necessary are two 1 Chastity opposed to adultery By both which the marriage knot is broken 2 Cohabitation opposâ—d to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vesselâ— in holinâ—sse and honor 2 Cor. 11.2 1 Thes 5. in a generall intent is it vnderstood of all purity But in 1 Thes 4.4 of the chastity of the body It is twofold either of single life this either of those that were neuer married or such as are widdowes or widdowers Of such 1 Tim. 5.16 Married estates Tit. 2.5 This note against the dotage of Papists who thinke that chastity and marriage cannot stand together whereas the Apostle called the marriage bed vndefiled Now this is a mutuall duty to be performed of both 1 Cor. 7.4 the man and the wife neither of them haue more liberty than the other It is also absolutely necessary because adultery doth break the marriage bond Pro. 2.17 Mat. 5 3â— Mat. 19.9 Where the exception sheweth that adultry breaketh this bond so that if the man marry another hee is not an adulterer Reason is euident because in adultery they make themselues one flesh with a stranger 1 Cor. 6.16 Now this neer vnion can be but betwixt two The vse is therfore that we obserue this couâ—sell of the Apostle 1 Cor. 7 4 5 and of Sâ—lomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our sâ—lues with one another truely to loue one another we shall the better auoyde strange flesh Considering also that it is a point of so great consequence and adultery such a sinne as God himselfe will iudge and auenge If we haue also an eye to the feare of the Lord then wee haue Gods promisâ— Prou. 2.16 and 6.20
taught to read in the holy Scriptures the booke of God as Timothy was Compare 2 Tim 1.5 with 3.5 for so with learning they shall sucke in Religion and 2 there is a secret and diuine operation in the Word to worke holinesse 3 That they be daily catechized and instructed in the grounds of Religion Deut. 6.7 where continually signifieth according to the vsuall phrase of Scripture as the continuall sacrifice that which is done day by day but obseruing this caueat â—hat they be not too tedious but deale with them as it is Esa 28.13 Moreouer lâ—t parents take occasion to raise vp the minds of their children vnto God 4 That they take occasion especially to declare vnto their children the mysterie of all thoâ—e ordinances that God hath instituted in his Church of tâ—e Sabbath Sacraments c. So the Israelites were to expound to their children the Passeouer 5 To prouide such tutors and gouernors as are religious so Hannah did put her sonne to good old Eli 1 Samuel 1. 6 â—hat they teach them by their owne good example as Iosh 1. Psalm 101.2 This addes an edge to all the rest It remaineth to shew the contrary aberrations oâ— parents 1 That they are onely and wholly carefull for the temporall good of their children meate drinke apparell complementall carriage and rich calling and good marriage in which they respect the good of their children no more than heathens doe 2 Many care not in what religion they be brought vp Such are those that haue rich and wealthy but popish friends to whom they will put their children to be instructed wherein what doe they but shew themselues most vnnaturall giuing poyson to their children and euen sending them to the diuell 3 That they teach them at first prophane and vile bookes neuer also catechize them In which case the Papists may rise vp against vs in iudgement 4 By ill examples they teach their children vile sinne euen in their câ—adle Come wee to the second branch namely the time of the performance of these duties of which consider 1 The beginning when it must be done 2 The contiuance how long 1 For the beginning Doct. So soone as the childe is docible and able to apprehend instruction so soone must he be taught and nurtured in the feare of the Lord Pro. 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mouth of his way Like as they giue children meate as soone as they câ—n take it with their mouth Pro. 13.24 betimes in the morning Heb. viz. of his age Pro. 4.3 tender Then was Salomon instructed 2 Tim. 3.15 an infant So dealt Anna with Samuel a childe Reasons are either priuatiue implying an auoyding of mischiefe as 1 Vnlesse they be taught betimes they will fall into many sinnes because they are pronâ— to sinne Gen. 6.5 Prou. 22.15 and as soone as they haue ability they will execute it This is a meanes to preuent it 2 This preuents obstinacy and peruersenesse for within a while they will grow refractary and indocible as Hophni and Phineas Or positiue of fruites and benefits ensuing namely a good effect of their labour because 1 Instruction is easily taught there being an aptnesse and inclination in youth to learne 2 That which is learned in youth is longest retained Prou. 22.6 Obiect But to teach children is but as to teach Parrots that which they vnderstand not and so 't is but labour lost Answ 1 The ground 2 The consequence is false for 1 a childe so soone as it is able to conceiue any thing vnderstands it better than any other creature else whatsoeuer 2 Suppose they conceiue it not yet 1 It is better that by this meanes they be kept from an euill course than let run into it 2 This is a great meanes to helpe their vnderstanding as wee see in Princes and Noble mens children that haue good bringing vp who vnderstand more at 12. than many others at 20. yeeres 3 As yeeres doe increase so will they make vse of that which they learne in youth therefore though there be no fruit for the present yet it will come afterwards as it is in â—owing of corne The contrary practice of parents is who suffer the bâ—st yeeres of their children to be spent in vanity and waâ—â—onnesse Where note by the way that this point of well nurturing children doth especially belong to the motheâ— as we see 2 Tim. 1.15 compared with 2 Tim. â— 15 Pro. 31.1.1.8.6.20 yea after a peculiaâ— manner to mothers when they are young they being then most familiar conuersant about them in feeding câ—othing c. For this cause the holy Ghost doth expresse in the books of the Kings Chronicles the mothers name because chiâ—dren do most ordinarily follow their mothers So Salomon and Absalon the children of one father but of two mothers the one bad the other good so it is when the father is a Protestant the mother a Papist the children commonly are Papists 2 Chr. 2â— 1 3. Ahaziah fell to Idolatry by reason of his mothers counsell Which serues to stirre vp mothers to diligence in educating their children The second branch of the time is the Continuance The childe must be instructed so long as the parents haue power and authority to gouerne him which is so long as he liueth and they are parents though there must be a difference put in respect of age For children are bound to parents as long as they liue and so must be subiect and ruled by them So Eli rebuked Hophni and Phineas though they were married and Iob had a care and command ouer his children though they kept house Directions That parents doe so wisely carry themselues towards their children as they still reserue in their owne hands a power to curbe and bridâ—e them euen when they are growne into yeeres Contrary to which is their practice which let goe the reines vnto their children yea put themselues in their childrens power and stand at their courtesie Many haue found the mischiefe of this as Dauid did in Absalom Concerning the meanes of Helpe for the performance of this duty of education they are two Frequent admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into the mind more by instruction Due correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both 1 Doct. That to instruction must bee added admonition that is they must labour to whet these things into the hearts of their children to make a deeper impression Deut. 6.7 8. Eccles 12.11 Prou. 7. Because the apprehension of children is very weake and sickly and therefore vnlesse that which is taught bee vrged it will slip away Parents therefore must obserue the inclination of their children and accordingly vrge and expresse vpon them those things they haue taught them Contrary is the practice of those who thinke it sufficient to haue told their children what is to be done but goe no further complaining of great labor and paine that it is to bee still in admonishing of them 2 Doct. Correction must bee added
aâ— maâ—y sâ—â—bboâ—â—â— seruants and â—hâ—ewish maids though buâ— one 〈◊〉 a houâ—e will perswade the rest to 〈◊〉 agaâ—nst â—he mastâ—â— aâ—d like 〈…〉 sheepe infeâ—t tâ—e whole stoâ—ke Aâ—â—o qâ—aâ—elâ—iâ—g one with anoâ—her â—s Mâ—th â—4 4◠〈…〉 odious and abâ—minâ—bâ—e of all is it when seruants shaâ—l deâ—â—â—e one another â— aâ—d commit vncleanenessâ— which besides that it is most beastly vice doth moreouer brâ—ng dishonour shame griefe and vexation and great damagâ— vnto their mastâ—rs to the great aggraâ—ating of the sinne vnto such sâ—ruants 5 In regard of their masters children that when they are yong they especially maids who coÌ„monly hauâ— that charge look vnto them louingly tenderly keep them nâ—arâ—ly and cleanely and giâ—e them their due And because chiâ—dren arâ— most in seruants company to take heed that they leâ—â—n no ill of them and when thâ—y come to yeers to respect them with reuerence not esteeming of them as their equals but as of their superiors being the children of their masters So did Abrahams seruant call Isaac master Gen 24.65 Contrary to this is when seruants are doggish and churlish to the Children Let such take heed lest they get such a custome by it as that they prooue churlish to their owne also Also sluttishnesse and further when by corrupt rotten and euill communication that commeth from them they infect children who learne of them to sweare to sing lewd songs and the like So it commeth to passe that many times a man hath his children spoyled euen by his seruants who teach them so much wickednesse whilest they are young that hardly it can be rooted out a great while after Againe when seruants will inueigle away the affection of children either to marry them as when they haue portions c. or to commit vncleannesse with them whereby many times parents affection is alienated from their children to dis-inherite them or the like Lastly when they shall withdraw their portion from them and conuert it to their owne vse 6 In regard of the masters bedfellow his wife or the mistresses bedfellow her husband that seruants doe onely not intice them but not yeeld vnto any inticing of their vncleannesse as Ioseph did Gen. 39. The contrary to which we see many times practised and what effects haue followâ—d thereupon not only the aliâ—nating of their affections one from another but also manâ— times bâ—oody conspiracies for the death of one anothâ—r the wife plotting with the man for the death of her husband and he with the maid likewise for hers 7 In regard of their persons bodies that when thâ—y are in troublâ— and sickâ—nâ—sse they labour by all meanes to be helpfuâ—l vnto them for if they ought to do all the rest before named much more ought they to be faithfull in this regard to haue a care of their mastâ—rs own body Contrary to this is when seruants be Iudasses to betray their owne masters 3 The third and last point is the motiues to stirre vp seruants to performe the former duties 1 Motiue is drawne from the place of their masters who are in Christ stead wherefore in obeying them they obey Christ and râ—belling against them they rebell against Christ 2 From the place of seruants because in a conscionable performance of their seruice vnto their masters they shew themseluâ—s be the seruants ver 7. and in this respect though the place of seruants seeme but mâ—ane yet indeed it is honorable To be the seruant of the King is an honorable place which ought to be a comfort and incouragement of seruants that they should not thinke themselues troden vnder foote and made base seeing that euen by vertue of this that they are seruants thâ—y are the seruants of Christ 1 Cor. 7.21 3 From the ground of their subiection the will of God which â—s it serued for a direction so it is also â— motiue to stirre vp seruants to their duty because it is the will of God in his Word This motiue is of great moment to perswade seruants to be content with their place of subiâ—ction in which they are put and also faithfully to do their duties seeing both are the will of God For Gods will is the worke whereaâ— wee ought to time Râ—m 12.2.1 Thes 4.3 1 Pâ—t 2.15 For Gods will iâ— the ground of good euery thing being so farre good as hee willeth it It is also a rule and a pâ—rfect ruâ—e to which if wee frame our actions wee shall be sure not to doe amisse Lastly it is a sufficient ruâ—e and if we haue this warrant that God doth will it wee need not feare any opposition Hence 〈◊〉 followes 1 That therefore it is no arbitraâ—y matter to doâ— or not to doe but a matter of necessity of Râ—lâ—â—ion Piâ—ty and Conscience wherein wâ—e haue to doe with â—od 2 That there is no dispensation for them and therefore 〈◊〉 although mastâ—rs do not require their duty of their seruants as some masters are of such a nature yet are they bound in conscience to performe their duty 4 The last reason is ver 8. drawne from the issue and euent that followes vpon their faithfull seruice viz. the reward the argument is drawne from Gods generall dealings with all that are faithfull in their places and if euery faithfull man bee rewarded then also seruants Doct. Seruants may be sure that they shall not lose their reward Col. 3.24 Thus was Iacob and Ioseph rewarded and those faithfull seruants Mat 25. And this argument though it be not of greatest force yet it doth most preuaile with vs wherâ—in God shewes his loue in heâ—ping ouâ— infirmities that wherâ—as he might of his absolute commâ—nd haue reqâ—ired obedieâ—ce 〈◊〉 â—ather obsâ—rues what we are mosâ— moued with 〈◊〉 and 〈◊〉 he seeks to stirre vs vp Now if â—â—â—withstanding â—his seruants be disobedient thâ—y do both disâ—onouâ— iâ— disobeying his coâ—mandâ—mâ—nts and doe inâ—â—ry to themselues in dâ—priuing themsâ—lues of such a blessiâ—g This rewâ—rd is 1 Temporall in this lifâ— for God moues the heart of their mastâ—rs whom thâ—â— haue sâ—rued to recompâ—nce their paines as of King Aâ—ashuâ—â—â—sh for Mordâ—cas â—steâ— 8.15 who had serued â—im faithfully So Mat 14 47. 25.21 In thâ— parabâ—â— oâ— the 〈◊〉 Or 〈◊〉 if thâ—ir masters 〈◊〉 hard and vnkind â—od wâ—â—l moue other to reward them as Ioseph who had but an 〈◊〉 recompence of his master God moued first the â—aylor to dâ—ale kindlâ— with him and afterward the King himselfe to aduancâ— him highly Or 3 it neither tâ—eir master 〈◊〉 others regard thâ—â— God himselfe doth giâ—e a secret blessing as vnto Iacob and this more-ouâ—r that they hauing beene themselues faithfull God stirres vp their own seruants to be faithfull to them Luk. 7 38. 2 Spirituall 〈◊〉 all other faile yet there is a recompâ—nce of reward â—iz an inheritance in heauen Col. 3.24 â—phâ—s 1.18 Mat. 25.21 23. Rom. 2.7 And this were enough although there were no other reward 2 Cor. 4.17 Yea all their paines and labour are not worthy of such a