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A01972 An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ... Gouge, William, 1578-1653.; Pemble, William, 1592?-1623. 1630 (1630) STC 12114; ESTC S103283 240,568 389

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to mooue wiues to the performance of these duties Hence these Corollaries 1 There is as good reason the wife should yeeld subiection to her husband as the Church to Christ 2 That by this subiection the wife shall haue an euidence within her that she is of the Church Now for the generall vse of all If these duties be required of wiues how carefull ought parents to be to make choice of such husbands for their daughters as be men of knowledge wisedome and fearing God to whom they may willingly submit themselues Vers 25. Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it THis duty of Loue is a generall duty and compriseth vnder it all other duty running thorow all the branches of them And it is shewed by the husband 1 In the vsing of his authority and this two waies 1 By a tender respect towards his wife 2 By a prouident care to prouide for her Tender respect is either inward and this 1 In opinion as touching both her Place to account her his yokefellow her Person to account her in particular the best wife he could haue had and the most fittest for him though other may excell her in beauty riches or other good qualities 2 In Affection to delight in her onely Or Outward that hee carry himselfe as a m●n of knowledge 1 Pet. 3.7 And this is shewne 1 By giuing no iust offence vnto her 2 By couering that off●nce which she shall giue vnto him That he may giue no iust offence to her he must haue regard and respect 1 To the duties which she performeth 2 To those things that belong to himselfe In the former that duty of the husband is 1 Kindly to accept what his wife performeth This will be a witnesse of his loue to her and a great incouragement otherwise it will minister griefe and tediousnesse vnto her This is manifested first in regard of her Reuerence That he answer her courtesie with courtesie againe for this may well stand with his authority neither doth it preiudice it at all This condemnes those that Lordly ouer-looke their wiues 2 In regard that shee will doe nothing without his consent hee must willingly yeeld her his consent as the Shunamites husband did 1 Kings 4. Alwaies prouided that th● request be iust and lawfull 3 In respect of her obedience he must haue a care that hee be not rigorous to exact all that hee may Nor to call her to so strict examination as hee doth his seruants Yea his heart must trust in her and account her faithfull and yeeld a generall consent to her in many poynts as 1 Hee must note what is most proper vnto her and heerein giue ouer the charge vnto her for the tryall of her wisdome and manifestation of his faithfull trust he reposeth in her as in gouerning the house 1 Tim. 5.14 Trimming and decking of it prouision of victuals education of young children care ouer the maid-seruants Yet still interposing his authority to moderate there where he sees excesse 2 Another duty is to commend and praise her where he sees her doe well Prou. 13.28 29. Now in respect of those things that belong to the husband to be performed to the wife the duty is That in all things he vse Gentlenes Mildenesse Amiablenes and Familiarity Whereunto is that bitternesse mentioned Col. 3.19 opposed where a metaphor is vsed taken from such things as are bitter in the taste as gall c. which when it is mingled with other sweet things maketh them distastefull So if the husband in his authority reproofes commands c. things in themselues wholesome shall be bitter and fierce the wife will neuer brooke nor disgest them In particular this is shewed 1 In his speeches of her 2 In his carriage to her That he speak of her to others with that mildnes that others may see hee loues her otherwise rayling and reprochfull speeches of her will make others to brand him for an vnkinde husband and also if it come to his wiues hearing cause her to be offend●d ●oth for that hee loues her not and also doth thus 〈◊〉 her To her selfe his speeches and 〈…〉 must sauour of gentlenesse as doe tho●e 〈…〉 to the Church in the Canticles such like 〈…〉 be vsed in familiarity vpon occasion though not vsually 2 In instruction to doe it with meeknesse 1 Tim. 2.25 Also that he proclaime not her ignorance to her children and seruants but for the publike to instruct her rather by the childr●n and se●uants in Catechizing of them as in t●aching children their dutie we teach old men though wee name them not Reseruing particular instruction to be vsed in priuate 3 That in bidding her do any thing he do it rather by wishing and desiring that such a thing were done and by praying and intreating her Philem. ver 8 9. Gen. 12.13 than by commanding But yet in commanding he must obs●rue 1 For the matter 1 That hee command nothing which is vnlawfull nor forbid any thing that is lawfull 2 That hee command nothing which in her conscience she cannot yeeld vnto yea though himselfe know it to be a thing lawfull y●t must hee wisely weigh and consider whether it be a matter of great moment and consequence if not to gratifie his wife and to tarry till shee be better perswaded and not to exact it at all 3 That hee command nothing vnbeseeming her place as Ahashuerosh did therein offending or that which shee is vnwilling to doe or that which is idle and friuolous for this makes her thinke that hee hath a light ●steeme of her 2 For the maner that he do it not too frequently but vse it as a sober graue man doth his sword though he weare his sword yet he drawes it but in time of need not vpon euery light occasion like a swaggerer Nor peremptorily wh●n there is no necessity Nor proudly vpon ostentation as many will boast what they can make their wiues doe that they can make them light a pound of Candles at the wrong end c. 4 In Reproofe that hee doe it gently with exhortation intimating that such a thing was done amisse For the matter of reproofe hee must haue care 1 That the thing he reproues her for be alwaies iust and true auoyding h●rein two faults 1 Ouer-much credulity not rashly receiuing a report of her 2 ●uspicions which are the seed of iealousie the bane of marriage 2 That it be weighty heereby to shew how hardly hee is drawne to it that euen necessity constrain●s him because of some danger either to her owne soule or their estate This also manifesteth his loue vnto her Hence wee read that when husbands did reproue their wiues it was vsually for sinning against God Gen. 30. Iob 2.9 2 Sam. 6. Especially if the thing be priuate for otherwise if it be a light matter the wife will think it to be nothing but reuenge For the manner 1 That hee doe it sparingly and rarely to
of Dauids 1 Sam. 30 18. This protection also must extend it selfe according to the danger as 1 Spirituall of the soule that he keepe from the house Idolatrous persons as Iesuites c. and prophane and vaine persons 2 Corporall to preserue her from violence and hurt 3 For her good name to maintaine her credit against slanderous persons being as well dead as aliue wherefore he must also be ready to heare her complaint He must be further carefull to maintaine her honour and authority in the family against children and seruants yea though they be the children of a former wife vnlesse that the cause be iust for there are many cruell and rigorous st●pdames and in this case he must vse all gentle meanes to pacifie his wife or if this will not serue then to remooue the cause of this hatred and to place the children somewh●re else for the man and woman may by no meanes d●part asunder The reason is because the latter wife is as true a wife as the former and therefore the same duties belong vnto her which did vnto the former for many times it falleth out ●hat the second wife is not respected like the first but surely if the husband thinke he cannot so loue another woman as he did his former the best way for him is to remaine a widdower And if not against children much lesse against seruants Thus did Abraham defend his wife against Agar though shee were his Concubine Gen. 16.6 Not laughing at them and suffering them to try Masteries c. For let the husband be assured hee shall feele the smart by the discontent of the wife when shee shall see he suffers any one to abuse her Ephes 5.25 26. c. to vers 33. Euen as Christ loued the Church and gaue himselfe for it So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer ye● hated his owne flesh but nourisheth and cherisheth it c. HAuing handled the duties wee come to the manner how the husband ought to performe them In these words the Apostle sets it downe propounding First 2. patternes for him to follow 1 Of the Church 2 Of a mans owne selfe Secondly 2. r●asons drawne from the examples namely the similitude and r●lation in them that there is great reason why the husband should loue his wife hee being as neere to her as Christ to the Church and himselfe to his owne flesh In the example of Christ 6 Circumstances are to be obserued in regard 1 Of the Order 2 Truth 3 Quality 4 Condition 5 Measure 6 Continuance of his loue to the Church In all which we will consider of three points 1 To sh●w how Christ loued the Church 2 How wee must follow him 3 How wee come short of our duty 1 Order Christ first loued the Church and so drew her on to loue him againe which as it is heere intimated by that which the Apostle saith that he purged and cleansed her signifying that before hee set his ●oue on her she was polluted and vncleane so it is plainly proued by that in 1 Iohn 4.19 and Cant. 1.2 In like manner ought husbands to beginne in loue to prouoke and to draw their wiues on as well by their example as instruction especially considering that is the weaker vessell Contrary to which is that vntowardnes of some husbands which so little regard their wiues kindnesse and dutifull subiection that though they haue neuer so louing wiues yet they will neuer loue And this is it that makes the wiues subiection burdensome 2 Truth Christs loue was not only in affection and word but also in deed and truth which appeares by that hee gaue himselfe for the Church and the effect viz. the purging of the Church shewes it Such ought the husbands loue be toward the wife For if to loue indeed be a duty imposed on all towards all 1 Iohn 3.18 much more towards a wife which is not onely a sister 1 Cor. 9.5 but neerer and d●arer to her husband than any other in the world besides The practice of most is contrary vnto this who in word will pretend great loue but when they come to deeds performe iust nothing Like suters that will promise golden mountaines c. so are there many that will weepe with their wiues and make great shew of kind●nesse but when it comes to cost and charges they may doe full●ill for all them 3 Quality Christs loue was an holy chaste and pure so●e as appeares by the effect that by it he purged and san●tified his spouse Wherefore also lest hee should seeme to loue more than one hee hath vnited all by one spirit and so made one body of all So betweene husband and wife though their ●oue ought to bee exceeding great yet must it bee ioyned with purity sobriety and holinesse as the Apostle saith Heb. 13.14 Where he calleth the marriage bed vndefiled Two ●ffects of this are 1 That it restraines this matrimoniall loue only to their owne wiues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it doth moderate Loue that it turne not into lust Contrary vnto this is the practice not onely of Adulterers which loue others besides their owne wiues but also of such husbands who both in words deeds will behaue themselues towards their wiues with as much wickednes filthines as vnto strumpets neu●r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in th● Church mooued him to loue no benefit redounded to him by her loue but his owne goodnesse was the cause of it For though Christ bestowing many graces on the Spouse doth d●light in her as in his owne worke ye● this was no motiue without him to loue her but e●en his loue is the ground of his loue Deut. 7.7 8. So though there be nothing in the wife to moue the husband to loue her yet ought he therefore to loue her because shee is his wife and that God hath ioyned them together endeuouring if it be possible by instruction and example to make her amiable as Christ did the Church Contrary is the practice of those that loue no longer than they haue outward baites either of beauty riches parentage or honor c. Such loue is not of their wiues indeed but of those outward things 5 Measur● Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Io●n 15.13 And he that will not spare his l●fe what will hee spare But will some say This seemes a hard matter and not for our imitation that wee should lay downe our liues for our wiues But yet so it is for besides that the comparison heere doth expresly lay it downe Saint Iohn 1 Iohn 3.16 saith that we should lay downe our liues for our brethren and then the argument holds a maiore ad maius that if for th●m much more for our wiues But heere some cautions
her But first hee ought to loue her therefore because she is now his wife 2 What was there in the Church that Christ could loue and effect and though hee loue those graces in her which are of his owne bestowing yet he loued her before he bestowed those on her 3 Some will say that they be so peruerse that they deserue rather hatred than loue But 1 this ought not to stir vs vp to hatred but rather to shew our wisedome to amend it 2 The Church it selfe is full of corruption rebellion and prouocation to anger and wrath yet Christ continues still to loue her 4 Some will say that she will doe mee no good but be a burden to mee all my life If this come through some infirmity yet may shee doe thee good by her patience and well-bearing of this affliction 2 If it be a wilfull peruersenes yet this is no charitable censure for loue hopes the best 3 Let him consider what good profit the Church yeelds vnto Christ 2 Concerning the other patternes of a mans owne selfe this likewise is added to the former not as a greater or stronger motiue but as that which more sensibly and easily is perceiued of vs than the former Wherein the Apostle sendeth vs to the schoole of nature No man euer yet hated his owne flesh Seeing then that by the ordinance of God a mans wife is made as neere to him as his owne flesh therefore as nature teacheth him to loue and cherish the one so ought conscience and religion teach him to loue the other for his wife is himselfe Therefore 1 As in his body if one member be cured all reioyce at it so if he be helpefull and louing to his wife himselfe shall reape the comfort of it 2 As likewise if any one be neglected and receiue hurt the damage redoundeth to the head and other parts so if the wife be not tendered and cared for the hurt and smart will be the husbands Therefore euery one of you doe yee so let euery one loue his wife euen as himselfe and l●t the wife see that shee feare her husband vers 33. IN this Verse is laid down the conclusion of all conc●rning a briefe summe of the matter which before hee had deliuered briefely repeating and applying it Out of them we learne two points 1 That euery one ought to apply that to himselfe in particular which the Minister speaks to all in generall Euery one doe so This duty Christ doth often imply in his Sermons as Mar. 13.37 Luk. 8.8 but more plainely in those 7 conclusions to the 7 Churches Reuel 2. 3. when after a general instruction to al he wils euery one to apply it particularly to himselfe But they might think that what was spoken to all in generall was spoken to none The reason is because herein consists the profit of the Word for who can take comfort by the promises vnlesse that he be perswaded they belong to him Who regardeth the iudgements and threatnings vnlesse he in particular can tremble at them Or who taketh profit by direct●on o●t of the Word but he who thinketh with himselfe I ought to do thus and thus c The vse is That as wee haue heard the particular duty of man and wife laid downe so euery one in that state and condition should now make vse of them to hims●lfe in particu●ar 1 Such as haue beene married that examining themselues by this rule 1 They may haue ioy and comfor● of that which they shall finde themselues to haue done well 2 To be humbled for that wh●rein they haue failed 2 Such as are ma●ried that they may learn to amend what is amisse and to hold on constātly in what they perform aright 3 Such as may be married that they may know how to perform their duties according to the word of ●od and not be led away with the common custome and practice of the world 2 That as we must apply so we must know what to apply namely euery one his owne particular duty Therfore Paul biddeth euery husband to loue his wife and euery wife to feare her husband For euery one is to giue an account for the neglect or performance of his owne duty neither shall any man be condemned for another mans fault Ezek. 18.20 The husband shall not be blamed for his wiues fault nor benefited by her obedience if he neglect his own duty as if they must needs goe both to heauen together But if one haue a care and the oth●r be carelesse of his duty though heere the coniunction be neere yet heer●after shall there be a perpetuall separation Luke 17.38 The want of this particu●ar application is the very bane of marriage for whilst th● husband is rigorous to exact his wiues duty the wife looks only to that how her husband ought to ●oue her comfort her it comes to ●●sse that neither of them regard their owne ra●h●r let the husband looke to his owne and the wife to hers that both of them he for his loue she for h●r own obedience may receiue of God a recompence of reward Ephes 5. part of the 23. and 24. verses Christ is the head of the Church and the same is 〈◊〉 Sau● 〈◊〉 our of his body The Church is in su●i●ctio● 〈…〉 all things HAuing formerly handled the maine scope of these words namely as an argument to enforce the duty of the wife ●et vs consider them absolutely and seuerally by thems●lues ●n th●m we may obserue two poynts 1 The authority of Christ set downe 1 Vnder a metaphor in this word Head 2 By the benefit and end of it in that he is a Sauiour 2 The duty of the Church 1 Wherein it consists namely in subiection 2 What is the extent of it It is in all things Head This metaphor is applyed to Christ in diuers respects but two esp●cially 1 In regard of that dignity and dominion Christ hath ouer the Church 2 In respect of that spirituall vertue and efficacy that the Church receiueth of Christ For the first see Col. 1.18 For the second see Ephes 4.15 16. For both ioyntly see Ephes 1.22 23. Both of these are set downe in the Text. The former by the inference that as the husband hath authority of his wife so Christ ouer the Church The second by the benefit that comes of this authority hee is the Sauiour of the body Instructions In that Christ the Sonne of God equall to 〈◊〉 c. is the head of the Church to whom sh●e is vnit●d This shewes the exce●ding great glory of the Church in which respect the glory of the Saints now is farre greater than was that of Adam in his innocenc● yea of the Angels in heauen Ne●ther are the infirmities of the Church such as that they can blemish this glory Neuerthelesse we s●e how they are here despised and contemned Esa 63.2 1 〈◊〉 4.13 The reason is because the world seeth not 〈…〉 of the Church nor p●rceiu●th this
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 besid●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 righteousness● to iustification Ioh. 6.37 and verse 39. A reason is a added ●●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 bu● to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iu●as was n●uer of this company which is plaine both by th● words in the place a●leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude spea●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 chos●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 conc●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 resp●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 ciui●ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a nec●ssity of this instructiō 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 perform●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
of God This is done three wayes 1. By comparisons when a man compares himselfe either with himselfe or with grosse notorious sinners that come farre behind him in goodnes or with ciuil righteous men As did the Pharises Luk. 18.11 12. such are said to bee aliue whithout the Law Rom. 7.9 2. By reason of temporall blessings which because a man doth enioy plentifully so he straightway concludes that he is beloued of God 3. Lastly which is the most fearefull when men being punished with crosses and calamities doe hereupon gather that God loueth them saying that they haue their punishment here and so they shall escape hereafter though in the meane time they neuer repent of their sinnes and leaue their wicked courses for which end God did thus punish them 2. Guile and deceit of the heart in respect of Sinne this is either before or after the committing of it Before the committing of a sinne a mans hear● deceiues and beguiles him foure wayes 1. By perswading him it is but a small veniall sinne so extenuating it as a matter not much to be stood vpon 2. But if the sinne doe seeme great and vgly then it labours to make him beleiue that God seeth it not he takes no notice of it 3. If this perswasion take no place but that he thinke God will see it then it suggesteth vnto him that he will not punish him for it he will passe by it c. 4. If all this serue not the turne then it perswadeth him that repentance may easily be had for it that he will repent for it afore he dies c. After a sinne committed the guile is threefold 1. A mans corrupt heart will endeuor to bring him to a loue and liking of that sinne and make it seeme pleasant vnto him that he may not repent for it Secondly or else to cause him to defend it by colourable shiftes and excuses that he may seeme to doe it lawfully Thirdly if it doe begin to gripe him and to pricke his conscience then doth it labour to choke this griefe and sorrow and so to hinder sound repentance and that three wayes First by merriment when a man thinkes it but a melancholy and so gets him among merry companions to musicke and such like to driue it away Secondly if so it leaue him not then hee performes some short humiliation for fashion sake without true sorrow indeed that so hereby hee may as it were get himselfe out of Gods hands Thirdly by some ceremony or other as when some couetous extortioner that gets his goods vnlawfully and neuer thinkes of restitution vpon his death bed or before will giue somewhat to build an Almes-house and so make amends for all This is but a ceremony as it were 3. Guile in respect of vertues and graces when a man deceiues him●elfe with a counterfeit shew of them as First when he perswades himselfe to be a true worshipper of God because he frequents the places and exercises of his seruice Secondly to bee a true Christian because he performes the outward duties of Religion Thirdly when hee beguiles himselfe with the shadow of Faith and repentance and all other particular graces whereof there is no one but may be counterefited Fourthly guile in respect of the Word and workes of the Spirit for first a man may haue first knowledge of the Word secondly assent vnto this knowledge thirdly a man may make profession of it fourthly yea he may stand for the defence of the truth thereof and yet may he be beguiled with a false hope of his good estate all things being wrought in him by that wonderfull power of God whereby hee causeth euen the wicked and vngodly to giue testimony to the truth of his Word Secondly there may bee wrought in him first a kind of loue and ioy in the Word secondly a willingnesse to heare it thirdly a reformation of some sinnes and corruptions in the life and conuersation which is done by the restraining and not sanctifying Spirit as there was in Herod Mark 6.20 with diuers the like graces and neuerthelesse as Herod did he may nourish some one bosome sinne and so be farre from the state of sound conuersion Diuers other such deceits there are but these are the principall which things seeing they are so and that the heart is deceitfull aboue all things yea and who can know it Let vs labour and learne first to suspect our hearts and not trust them too farre but by due examination find out the wiles and subtilties thereof Secondly to get vs sincere and vpright hearts FINIS AN EXPOSITION OF PART OF THE FIFT AND SIXT CHAPTERS OF S. PAVLES EPISTLE to the Ephesians wherein is handled all such duties as belong to household Gouernment ALSO THE SPIRITVALL ARMOVR OVT OF WHICH A CHRISTIAN MAY FETCH SVFFICIENT furniture against all his spirituall Enemies LONDON Imprinted for Iohn Bartlett and are to be sold at the signe of the Gilt Cup in the Goldsmiths Row in Cheapeside 1630. EPHESIANS 5. VER 22 23 c. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same is the sauiour of his body THe scope and drift of the Apostle in the latter end of this Epistle is to stirre vp Christians to walke worthy of the vocation whereunto they were called Chap. 4.1 Hee heere shewes how they should walke viz. 1. In the practice of the duties of their generall calling of Ch●●st●anity which are set downe in the fourth and part of the fift Chapter vnto the 20. v●rse 2 In the performance of the duties belonging to their particular ●●llings 1 In generall verse 21. hee layeth down the ●uty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Ki●gs themselues Now this subiection must be in the feare of the Lord which sh●weth first the cause of it it ariseth from the fea●e of the Lord Deut. 5.29 E●clesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubbor●e to yeeld r●ady and cherefull obed●ence 2 This shewes the restraint and manner of p●rformance Col. 3. Ephes 6. It must be done in the Lord. When our submission goeth against the Commandements of the Lord no good issue commeth from it as in S●uls obeying the people 1 Sam. 15.15 21. and also of Aa●ons yeelding to the children of Israel in making the calfe Exod. ●2 for God is the highest and againe God is our Iud●● This caution must be vnderstood in all particular d●●ies t●at ensue Now from this gen●rall ground the Apostle comes to some particular functions or callings and the duties belonging thereunto Hence wee learne this instruction from this in that the Apostle stayeth not in the general duties of Christianity but from thence descendeth to the particular offices of such generall callings that it is not sufficient to performe the generall
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. ● 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 ob●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 k●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 ●nd the more free they are from pub●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 E●i a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both famili●s 1 Tim. 3.9 〈◊〉 he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chi●de will neuer proue a good subiect These doctrines ser●e as pr●paratiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the du●ies that belong to the particular callings heere mentioned and first to shew the duties ●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 ●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 absolut●ly nec●ssary for the pr●seruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furth●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 oppos●d to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vessel● in holin●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 3● 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 cou●sell of the Apostle 1 Cor. 7 4 5 and of S●lomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our s●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 promis● Prou. 2.16 and 6.20
24. and 〈◊〉 will keepe vs as it kept Ioseph Gen. 39.9 Cohabitation is that the h●sband and wife dwell together enioying the mutuall h●●pe and comfort one of another 1 Pet. 3.7 1 Cor. 7.12 13. Where the Apostle vseth an argument which if it hold in those marriages where one party is an Infidell much more then where both are Christians and this was meant Gen. 2. vlt. in that commandement that a man should leaue all and cleaue to his wife and this is the ground thereof Reason is twofold drawn partly from the benefits that come by Cohabitation as first because all marriage duties are hereby better performed loue increased and preserued the gifts and graces bestowed on either of them shall be better obserued and so God shall be more praysed and glorified their affections more neerly knit together for absence doth alienate affectio●s c. Partly from the hurts proceeding from the neglect thereof 1 A neglect of the duties of marriage 2 A hinderance of breeding and begetting holy seed 3 A lying open to the snares and temptations of Satan to many noysome lusts and occasion of falling into adultery Now this is absolutely necessary 1 By consequent because it giueth occasion to adultery wherby marriage is broken 2 Simply in it selfe in the vttermost extent If it be an obstinate wilfull and finall desertion it doth directly breake the bond But will some say How shall we know whether it be such a desertion or no We may know it by these two signes 1 By the open profession of the party forsaking as if he be a Papist c. and ●o refuse obstinately to abide and dwe●l amongst those that are truely religious Heereby hee manifestly proc●aimes that his departing and desertion is obstinate and that hee will neuer returne againe 1 Cor. 7.15 2 By the continuance in this separation as is further manifested by the comparing it with the statutes of Colledges from which i● any one abs●nt himselfe for such and such a time without giu●ng notice thereof and without any necessity this his separation an● desertion is adiudged wilfull and hee expuist ipso facto So the Lawes of the Land haue determined vpon seuen yeeres absence Obiect But there is nothing for which a man may put away his wife or shee her husband but onely for adultery and so not for desertion Answer Indeed nothing doth dissolue the band by diuorce and putting away but adultery of which the places Math. 5. Mat. 19. are to be vnderstood but yet besides this there are other causes whereby wedlocke is dissolued as namely death and so also by desertion in which case vpon complaint the Magistrate doth relieue the innocent party wronged Quest Whether it be simply vnlawfull or no to be absent for a time No if it be not in the vttermost extent 2 If it be with mutuall consent 2 Kings 4.22 Pro. 7.19 20. 3 If it be for weighty affaires either for family or other occasions by vertue of ones calling as of Courtiers Lawyers Mariners c. 4 If it be for an ineuitable impediment and necessity as if a man be taken captiue or the like But these cautions in all must be obserued that it be a departing with griefe and sorrow euen as if it were a pulling of one member from another 2 That there be a returne againe so speedily as possibly they may and lastly in the time of their absence to supply their presence by frequent intercourse of letters sending tokens of mutuall loue and enquiring of one anothers wellfare c. From hence wee may learne first the erronious opinion of the Canonists that hold that there is nothing that doth breake the band neither adultery nor desertion yet they hold many causes of separation from bed and boord so the band shall remaine yet they shall haue no meanes of performance of marriage duties 2 This condemnes them that thinke themselues neuer well and merry but in the absence one of another as they that 〈◊〉 abroad when their wiues are at home and such as send their wiues into the countrie c. The other common du●●es that are meet and co●uenient and indeed nec●ssary for the well being a●d comfortable good religious a●d peac●able estate of marriage and b●tter pr●●eruing of that knot These are twofold either as they are both ioyntly to performe to others either ●uch as they are mutually to performe one vnto ano●her And they are two 1 Loue Titus 2.4 2 Prouident care for the good one of another This loue is the bond of perfection Col. 3. and it is the ground of all other good duties and the cheerefull and ready performance of them So that if any duties be neglect●d between them then hence may we gather the ground of it viz. want of loue But let vs s●e what kind of loue the Scripture heere requireth it must not bee a m●ere naturall loue or a worldly loue but it is a spiritua●l loue arising from obedience to Gods commandement and a conscience of his ordinance That loue that is for the things of this world as for honour riches beauty c. is fading and continues not because take away the cause take away the ●ffect those worldly things decaying the loue thereof must also needes decay farewell it But the spirituall loue grounded vpon the consideration of Gods ordinance is firm and constant and lasteth alwaies because th●y consid●r that God hath ioyned them together and so because she is my wife because he is my husband c. ther●fore they loue one another This cōdemnes the vnnatural practice of those that cannot affect one another but loue any other rather then th●ir owne wiues and husbands yea because th●y are their husbands or their wiues as many will say I could loue him if he were not my husband or if shee were not my wife 2 Duty The former doth especially respect the affection this the action that they bee prouident and carefull one for the good of another Prou. 31.1 This good standeth in foure things 1 In the soule 2 In the body 3 In the goods 4 In the good name of one another in which the good or ill of one another doth consist for all together this is a generall meanes to be vsed namely Faithfull and daily prayer one for ano●her for the meanes to obtaine any blessing of God is pray●r Iames 5.16 This to be performed continually without ceasing so Gen. 25. Isaac prayed for the barrennesse of his wife And this must be done both inwardly by themselues in their secret prayers and also one with another So Isaac is said to haue prayed with or before his wife Gen. 25. 1 For the soule either to winne them and conuert them or to build them vp further being conuerted For the former see 1 Peter 3.1 1 Cor. 7. The reason is because this bond is not onely and so much for carnall respects as indeed for the good of the soule as for this respect they are called the bonds of
are to be obserued 1 That when it commeth to this high pitch of loue there be an absolute necessit● that the good cannot be effected by any other meanes as the benefit of the Church could haue beene wrought by no other meanes than by the death of Christ 2 That the good wh●ch wee intend for them be of greater value than our liues as for the good of their soules 2 Cor. 12.15 3 That we do● it not rashly but haue a iust and w●rrantable calling thereunto Contrary to this is it that many will preferre any thing before their wiues good as the case of costs and charges c. 6 Co●tinu●●ce Christs loue is constant and perpetuall without intermission after the first b●ginneth to loue he purgeth her more more and neuer ●eaues her till he make her a glorious Church in heauen Ioh. 13.1 This a●so must be added to the rest that the husband doe perseuere constant in his loue for this puts the Crowne on and bringeth renowne to the party louing and profit to the party loued To this hee must haue care 1 That it be grounded on a sure rocke and foundation namely on the ordinance of God because that now they are made one flesh and not on the sand as beauty or riches which will weare away and then this loue do●h faile with them 2 That hee arme himselfe against all those things which may ouerthrow the building and hauing once determined to doe thus and thus for her to doe it notwithstanding all oppositions Contrary to this is the loue of many which at first is as hot as fire afterwards as cold as Ice or none at all and so alwayes variable as the winde which shewes that it was but a naturall loue Now then by this comparison we may see what we must aime at and so labour to be perfect 2 By beholding how farre wee come short of our duty wee shall finde much matter of humiliation and amendment The 2 patterne is of a mans owne selfe It seemes strange why this should be added for is not the example of Christ perfect Yes neuerthelesse the Apostle addes this for very good reason because that this is most sensible and so best perceiued for a man that knowes not Christ knowes how hee loues himselfe Wh●refore because some might say that the former is a matter of impossibility the Apostle prouideth for vs an easier patter●e to fo●low wherein are nor laid downe more duties than in the other but the same things are vrged more sensibly and theref●re we need no● to stand long vpon it ●et some poynts doe more euidently appeare in this as first Cheerefulnesse No man loues himselfe repiningly accounting it as a taske laid vpon him 2 Willingnesse euery one is willing and ready to doe any thing that may be beneficiall to his own body 3 Tendernesse which wee see plaine by naturall experience how tenderly a man will handle his own flesh So the Apostle saith that none hateth his owne flesh but nourisheth and cherisheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The metaphor is taken from birds that houer their wings ouer their young ones or that sit vpon their egges We see how tenderly they doe it 4 Intirenesse no man can dissemble with himselfe for euery thing that a man doth is knowne to himselfe and hee will pretend no more but that which hee doth intend Now according to these points ought the husband to performe his dutie towards his wife which if nature cannot moue him to doe it because indeed this bond is spirituall and mysticall and not naturall then ought ●●ason religion and conscience make him to performe it Now let vs consider these patternes as they are motiues and reasons to stirre vp husbands to the practice of their duties where first we see that the arguments are drawne from examples which many times are of more force to perswade than reason and therfore heere the Apostle maketh choyce of them But among examples what doe moue vs more than those of Great men Now who is greater than Christ Besides that his example is also a rule of perfection That wee may see the weight of this argument two poynts are to be noted 1 The great disparity that is betweene the Church and Christ which appeareth in two branches 1 The greatnesse of Christ who is in Script●●e compared 1 To creatures so hee is more excellent than the excellentest of them all namely the Angels Philip. 2.9 Ephes 1.21 2 To God he is euery way equall to God no whit inferiour vnto him P●il 2.6 so that hee is Eternall Infinite Incomprehensible and to be adored as God himselfe 2 The basenesse and meann●sse of the Church she is but a creature and that corrupt and defi●ed through sinne Yea take euery one of vs in our selues and wee are more odious in Gods sight than any creature else beside the diuels But betweene man and woman there is no such difference but they are equall in respect of gifts of graces by Creation and also by Redemption And in regard of infirmities both were made of the dust both tainted with the same corruption and subiect to the same end The difference that is is only outward for ciuill respects in sexe state and conditions c. And secondly it is onely momentany extending it selfe but to this life Math. 22.30 Now then if Christ who is infinitely more excellent than the Church haue yet chosen her to bee his spouse and doth so loue her this ought to be a strong argument to mooue husbands to loue their wiues betweene whom there is so little disparity 2 The 2 point is the small benefit that Christ gets by the loue of the Church If we aske what it is We answer It 's nothing For neither hee needeth to receiue any thing of her being already full of the abundance of all good things neither is she able to giue any thing of her owne because she receiues all from him Iob 35.7 But much comfort and profit comes to a man by his wife Yea and that in his innocent estate Gen. 2.18 and therefore is it said that he who findeth a wife findeth a good thing Prou. 18 22. Wherefore if Christ who stood in no n●ed of the Church yet did so loue her as to come from heauen to dye for her to giue her all good things c. Let it then bee a shame for husbands not to loue their wiues of whom they doe receiue great helpe and comfort Now we are the rather diligent to marke and take heed to this example of Christ because that it wipes away all pretences that men vsually bring for their not louing of their wiues As 1 Some wil say that they are too great their wiues too meane To such we say 1 That after the marriage solemnized the wife is partaker of their honour 2 That if they looke vpon Christ there was a greater disparity betweene him and the Church 2 Some will say that there is nothing worth in
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 ●hat they be not too tedious but deale with them as it is Esa 28.13 Moreouer l●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 tho●e ordinances that God hath instituted in his Church of t●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 ●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 o● 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 c●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 c●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 pron● 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 ●owing of corne The contrary practice of parents is who suffer the b●st yeeres of their children to be spent in vanity and wa●●onnesse Where note by the way that this point of well nurturing children doth especially belong to the mothe● as we see 2 Tim. 1.15 compared with 2 Tim. ● 15 Pro. 31.1.1.8.6.20 yea after a peculia● manner to mothers when they are young they being then most familiar conuersant about them in feeding c●othing c. For this cause the holy Ghost doth expresse in the books of the Kings Chronicles the mothers name because chi●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. 2● 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 brid●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
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 author●ty to parents to correct them with stripes and blowes according to their age yea God hath g●uen them a charge to doe it and therein hath made himselfe a patterne to parents in corre●ting His Children after admonition and reproofe giuen by his Minist●rs and this must be done because of the peruersenesse of children Reaso●s is of it are 1 In respect of the chi●de which are 1 Priuatiue good Correction is as purging physick and as a salue curing and purging the corrup●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 pra●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