Iudgâ—ment Whether we be assured that oâ—r proâ—ession be the true Religâ—on of God or no The principlâ—s whâ—râ—of wee must trie by the Scriptures whiâ—h are the only touchstone to try this God 1 Thes 5.21 1 Ioh. 4.1 Ioh. 5.39 Acts 17.11 2 If vpon tryall wee finde our iudgement resolued in the tâ—uth then are wee to examine whether this knowledge do like the oyntment of Aaron Psal 133.2 season our heart and affections Whether our hearts be sound or no for this is deceitfull aboue all things â—uen to a mans owne selfe not only in grosse hypocrites but in many others who knowe not the weakenesse of their heart because they neuer searched into the depth of it as Peter To this end wee are to examine especially what is our disposition when wee are alone in priuate and haue to doe with none but God when wee may commit sin and keepe it close from the eâ—es of men then to marke what is our integrity and vprightnesse whether like vnto that of Iosâ—ph or no. 3 Finding the fountaine to be pure we are to obserue what clâ—are streames doe flow from thence in our words and actions Luk 6.45 Whethâ—r there be a correspondency betweene them and our heart as if wâ—e worship God whether we doe it with our heart if we haue holy conference whether our heart moue vs vnto it For our direction in this tryall we are to consider 1 The ground and motiue that stirres vs vp to doe any good thing whether it be applause as in the Pharises whether hoâ—our and credit or the auoiding of disgrace as in Saul 1 Sam. 15.30 or for company sake or for respects to some particular men as Ioash 2 Chro. 24.2 15 c. or for profit and gaine as the Shechemites Gen. 34.23 or to auoid trouble as the Papists that come to Church rather then pay a fine and be put in prison In all these there is no truth because no respect vnto God to doe his will because it is his wiâ—l 2 What is the sincerity of our hearts whether it be in all things Hebr. 13.18 or onely in some few for many will do some things vpon by-respects or because they are agrâ—â—able to their humors and dispositions as Herod but this truth where it is is like leauen that leaueneth the whole lumpe 3 What are the things in which we are most strict and secure to keepe a good conscience in Whether first and aboue all in the chiefest things or iâ—â—rifles and smaller matters which is hypocrisie Math. 23.23 4 The order of our actioÌ„s whether we first begin with our selues before we seek to vrge the same things vpon others not as the Scribes that lay heauy burdens vpon others which themselues would not touch Mat. 23.4 Now vpon this tryall if wee finde that in any of these respects wee want truth then must wee buy it that is vse all meanes to attaine vnto it although it be with the losse of those things which wee haue as they that buy must depart with some things which is notably set foorth in two parables Mat. 13.44 45 46. Motiues to stirre vs vp to get it are 1 The excellency of this treasure This notably commends the excellency of it in that nothing makes vs more like vnto God than this who is truth it selfe and so nothing makes vs more amiable vnto him Againe it makes vs like vnto those that are like to God as the Saints and Angels in heauen Contrariwise nothing makes so vs like the diuell as vntruth Iohn 8.44 The excellency of it appeares also heerein that there is no grace I dare sâ—y in the Scripture so much vrged as this of truth 2 The need that wee haue of it for all other graces without it are in vaine they are corrupt and putrified if they be not seasoned with truth therefore are wee exhorted to loue vnfained to faith vnfained c. So that this attribute of truth doth commend euery grace 1 Iohn 3.18 3 The benefit that comes by hauing of it for the least measure of grace seasoned with it is accepted of God Psal 51 6. and 145.18 yea blâ—ssednâ—sse it seâ—fe is promised vnâ—o it Psal 15.2 It foâ—lowes to shew the way how to get this truth 1 For truth in iudgement wee must doe as men vse to do that would buy any thing they will go to the place where it is to be had and vse the meanes to get it Now the contrary where this pearle is to be had is the Church the mould wherein it is hid is the Word of God and the ministery thereof is the meanes to discouer and make it knowne vnto vs there needs then but our attention and diligence to resort vnto these meanes Siluer Gold there needs none to get it though this also sometimes we must not spare for the obtaining of it 2 For sincerity let our care be to doe as Enoch did to walke with God to set our â—elues alwaies in his presence the consideration whereof will make vs â—o be vpright as Gen. 17.1 Now hauing once gotten this Girdle let it be our care and endeauour to keepe it fast and not to loose it Not to seâ—l it that is not to exchange it for any thing whatsoeuer To take nothing for it because nothing is worth it be it ease riches or the like Which we are to note the more diligently because if wee once haue this grace the diuell will labour by all meanes to coozen vs of it for this is that for which onely he feareth vs and therefore there is nothing that hee more opposeth against by diuers suttleties and temptations than against truth and sincerity VER 14. And hauing on the brestplate of righteousnesse c. IN these words is layd downe the second piece of this spirituall Armour namâ—ly the brestplate of righteousnesse which mâ—st be ioyned with the former as the particle And sheweth For verity is as hath beene shewed like salt Now righteousnesse is that which it seasons This is the substance vpon which that doth worke that respects onâ—ly the manner of working In handling whereof wee will consider these poynts 1 What this righteousnesse is Righteousnesse is a holy quality wrought in vs by the Spirit of God whereby we do conforme our selues to the whole Law of God Sometime in Scripture this word hath relation only to the duties of the second Table but then it hath alwaies some other word ioyned vnto it that hath reference to God as holinesse Luk. 1.75 Eph. 4.24 or it is restrained to that signification by the circumstances of the place as Deu. 24.13 But when it is set alone it doth respect the whole Law both the duties to God and also to men Mat. 5.20 This is that which we call Iustice wherby we giue vnto euery man his due Now the Law shewes what is due from vs to God to others and to our selues So that it cannot be better defined than a conformity to the whole Law of God Obiect
following Verse 23. That all men should honour the Sonne euen as they honour the Father he that honoreth not the Sonne honoreth not the Father which hath sent him THis verse containes an Amplification of the former Effects by the end of them wherein consider 1. The end it selfe which is a duty of Honour to be performed 2. The manner of performing it 3. The motiues to vrge and presseit In the duty consider 1. the thing it sâ—lfe 2. the extent The thing it selfe is honour which is a generall word comprising vnder it all those duties which we owe to Christ as it is vsuall to comprehend the duties of inferiours to superiour in this word Honour as the fift Commandement Doct. Honour is due to our Lord Christ Iesus Psal 2. last For kissing was a token of subiection Heb. 1.6 so we read that Christ was often worshipped as by the wise men Mat. 2. by the leper Mat. 8. and by his disciples Reason because Christ though he did abase himselfe yet he still remained God and lost none of â—is excâ—llency therefore we are still to honour him Vse That it is not sufficient to abstaine from rebellion and from dishonouring and despiting of Christ but we must reuerence and honor him for the omitting of a holy duty makes vs liable to the iudgement of God as appeares in the last sentence of Christ Wherfore it is not sufficient to say we are no Arrians nor Iews to denie Christ nor Papists to confound his offices but where is the faith in him how dost thou reuerence and feare him c. 2. Point is the Extent in this word all Doct. All of what state and condition soeuer are bound to this dutie of honouring Christ the Angels Psalm and Heb. 1.6 Reason is Phil. 2.9 he hath a name aboue euery name and so euery knee must bow to him The manner of performing this duty is in these words as they honor the Father which shewes the measure of that honour which we must doe vnto the Sonne for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not only a similitude and likenes as some Heretikes would put it off but also an equality implying such an honour as is due to no creature but only to God Doct. So high and great honour as is due to the father in that measure is it due to the Sonne as appeares by many places Iude verse 25. in the salutation of Paul in his Epistles where he is ioyned with the Father and hath the Church done in giuing glory to the Father Sonne and Holy Ghost c. ioyning all together Reason of this is the equality between them and this is also another argument the sixt to proue that same equality because the same honour is giuen to Christ that is giuen to God the Father Esay 42.8 Note this against Turkes that account Christ to bee a great Prophet and Arrians that count him to be a God but an inferiour and created God The Motiues to vrge this dutie are in these words He that honoureth not c. Where consider first the Reason secondly the Amplification The Reason is He that honoureth not the Son honoureth not the Father which is layd downe First as a strong reason because this honour is not only in regard of a high account that he hath of his Sonne as a King counts himselfe honoured when his sonne is honoured or in regard of a deare affection that he beares to him or in regard of place and representation of the person of the Father the King is honored when his Ambassadour is honoured but also in regard of an identity and samenesse that the Father cannot bee honoured but by the Sonne 2. It is set downe to preuent an obiection that might bee made that this honour was derogatory to the Father Christs answeres Thâ—re is no such consequence but that the Father is honoured in this and not dishonoured Doct. The Father is honoured in and by the Sonne Phil. 2.11 Thus God is to be praised by Christ Heb. 13.15 Eph. 5.20 so are the Prayers of the Church concluded all in the name of Christ Vse 1. it shewes that many deceiue themselues in the worshipping of God for thâ—ugh all thiâ—ke that God is to be honouâ—ed yet not knowing Christ they worship not him but their owne conceits 2. It teacheth vs to behold all the attributes of God in Christ The Amplification is in these words Who hath sent him This may seeme to crosse all that hath beene formerly said For an Embassadour is inferiour in honour to a King that sent him Answ The Phrase of sending doth not alwaies implie an infeâ—iority It is here vsed in a threefold respect first of distinction of the Persons in the Trinity So the second may bee sayd to bee sent of the first and so the Holy Ghost though he neuer abased himselfe nor were incarnate is yet sayd to bee sent by the Father and the Sonne Ioh. 14.26 et 15.26 2. Of Christs incarnation that though he became man yet was he Lord of Heauen and Earth and sent from God So it implies an honour and dignity 3. Of the Offices of Christ as he is Mediatour in a twofold respect first that no Office that Christ had but it was appointed and ordeined of God Luk. 1.69 God is sayd to rayse vp a saluation Secondly as these Offices were appointed to Christ so was he deputed to them Heb. 5.4 5. This Phrase then amplifies the reason and shewes that this equall right of honor to him as to the Father is no vsurpation but a naturall communication and voluntary dispensation Doct. Christ vsurped not that honour to be equall in dignity to his Father Psal 110. 1. Act. 2.36 Vse 1. Of comfort that the things that Christ did are acceptable to the Father for vs. 2. It shewes the sinne to be the greater in dishonouring the Sonne 3. Here we haue a good ground why we performe diuine worship to Christ Why doe not the Papists bring the like for worshipping of Saints Vers 24. Verily verily I say vnto you he that heareth my Word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life CHrist hauing in the former verse laid down the ends of the particular euidences of his Deity proceedes againe in this verse and followeth to a further amplification of them more powerfully plainely and distinctly to vrge and presse them The former as we haue heard was the Power of quickening In the amplification whereof there are three parts 1. Who are quickned in this verse 24. 2. By what Meanes they come to be quickened 12. The voice of Christ verse 25. 3. The Ground of this quickening power that is in Christ verse 26. The second effect was the Power of Iudging whereof wee shall speake verse 27. and followeth Verse 24· Touching the occasion of these words and dependance of them on the former it may bee considered in two respects 1. Wee heard
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 hearâ— 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 himâ—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 Châ—â—stâ—anity which are set downe in the fourth and part of the fift Chapter vnto the 20. vâ—rse 2 In the performance of the duties belonging to their particular â—â—llings 1 In generall verse 21. hee layeth down the â—uty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Kiâ—gs themselues Now this subiection must be in the feare of the Lord which shâ—weth first the cause of it it ariseth from the feaâ—e of the Lord Deut. 5.29 Eâ—clesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubborâ—e to yeeld râ—ady and cherefull obedâ—ence 2 This shewes the restraint and manner of pâ—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 Sâ—uls obeying the people 1 Sam. 15.15 21. and also of Aaâ—ons yeelding to the children of Israel in making the calfe Exod. â—2 for God is the highest and againe God is our Iudâ—â— This caution must be vnderstood in all particular dâ—â—ies tâ—at ensue Now from this genâ—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
to beleeue in him to strengthen their faith that they should not be moued with the cauels of the aduersaries Thirdly and of these also either to winne them if it might be or to make them the more inexcusable Vse That this minde be also in vs Phil. 2.5 to be good and kinde not only to the kinde but to malicious and euill men 2. Tim. 2.25 Rom. 12.21 this is a propertie of Christianitie nature teacheth vs the other In the Apologie it selfe consider we first the meaning of the words My Father this is ment of the first Person it being spoken in relation to Christ Wherefore he saith my worketh that is he sitteth not idlely in the Heauens but he is busied and imployed in gouerning and preseruing all things Hitherto from the beginning of the World continually without intermission vpon euery day the Sabbath not excepted For this is a reason that therefore workes may bee done vpon the Sabbath day That which might bee obiected Gen. 2.2 is meant only of workes of Creation And I worke Here is a similitude and a likenes implied as hee worketh continually and is blamelesse so I hauing the same authority doe worke and am blamelesse Secondly that I worke with the Father and the Father with me that which I doe the Father doth and what the Father doth I doe So that here are contained two grounds of his defence 1. The Authority of himselfe 2 The condition of the worke that he doth From the former the Argument is this God the Father worketh euery day euen on the Sabbath and is not to be blamed But I am Gods Sonne and haue the same authoritie with him Therefore though I worke vpon the Sabbath day I am not to be blamed From the second the Argument is this Diuine workes may be lawfully done vpon the Sabbath day But this is a Diuine worke wherein the Father worketh and I with him Ergo it may be lawfully done on the Sabbath We read in the Gospell of diuers kindes of Apologies that Christ vseth taken some from one thing some from another Here he vseth an Apology only proper to himselfe drawne from great and high misteries which he doth partly to confirme his authority partly to confute the conceits of his aduersaries Because the poore man had alleadged his authority for what he did and they cauelled against it maliciously saying What man is this Christ therefore doth giue them to vnderstand that he is no man but God equall with the Father therfore of sufficient authority to command him and to iustifie what himselfe hath done c. Obserue here a great incouragement to stand to the truth so far as it is knowne vnto because God will still vouchsafe more illightening and confirmation dayly So Christ doth now reueale himselfe manifestly what hee was vnto this poore man who before had stood for him 2. This may be a warning to all captious and malicious men though they may for a while make faire glosses yet in the end their madnes will be knowne 2. Tim. 3.9 3. Further here note how this answer is made of Christ to preuent an obiection that the Iewes might vrge concerning Gods resting on the seuenth day The summe of this apologie is a Demonstration of the equality betweene the Father and the Sonne The branches of it are two First what the Father doth Secondly Christs likenes with him in that Of the First there are two parts 1. A discription of the first Person my Father 2. A declaration of his worke· worketh In the Description wee will shew First how this relation of Father is taken commonly Secondly how properly in regard of Christ For so the word my sheweth a kind of propriety and peculiarity It is taken commonly 1. in reference to all creatures by vertue of creation So God is called the Father of the Raine Iob 38.28 2. In reference to Angels Iob 1.6 and that first in regard of the Image of God in which they were created and still remaine Secondly in regard of that speciall loue manifested to them that God vouchsafeth them to be alwaies in his presence 3. In reference to men besides the former respect of creation First in a ciuill respect in regard of their Office whatsoeuer their Quality bee So Magistrates are called the Sonnes of God Secondly in a Spirituall respect First by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly by vertue of Regeneration he hauing begotten vs againe to himselfe· Ioh 1·12 13 2. It is Proper to Christ in a double respect First in regard of eternall generation as he is God eternall of the same substance with the father Heb. 1 5.6· Ioh. 3 16. Secondly As he is Mediator God and Man by reason of the personall and hypostaticall vnion of the two Natures Luk. 1 32·35 Vses to be made of this are First That Christ being the naturall and true proper Sonne of God hence it is that we come to be the Sonnes of God Ioh. 8.36 Ioh. 1.12 for whom Christ admits for his brethren them will God admit for his Sonnes 2. This is the ground of Christs Intercession hee is Gods Sonne and the Sonne of his loue If God giue vs his Sonne he will giue vs all things with him he denies him nothing Psal 2. 8. Rom. 8 32· 3. Note here the honour of the Saints that wee are vnited and made one with him that is the Sonne So are the Saints called Christ 1. Cor. 12.12 4. This sets forth the loue of God that he did not spare his only Sonne and also of Christ that he would vouchsafe to bee the Sonne of man 5. This teacheth vs our duty viz. to kisse the Son to adore and worship him c. 2. The second part was the Declaration of the worke and Prouidence of God Doctrine God who first made all things by his mighty Word doth still vphold gouerne and guide them by his wise good prouidence not like a Carpenter that builds a house and leaues it or like the Ostrich that layes her egges and leaues them in sand to be trodden of beasts Iob 39.36 but like a mother that brings forth a childe and nourisheth it This prouidence of God is proued First by the names and titles giuen to God For this cause God is caled Iehouah noting a presence stil assistant which name was not giuen him before the seuenth day after he had made all things before he was called Elohim a mighty God Gen. 2.4 This name is compounded of the present preterit and future tence as Reuel 1.4 in this regard are many names giuen vnto Places as Gen. 22.14 and 16.14 2. By the effects of it as in Iob the 38.39.40.41 chapters all which and the like are euident proofes of Gods prouidence If any obiect That many good things hapen vnto the wicked and many euill things vnto the godlie and therefore shall denie the prouidence of God I answer First That the ground of this and so of all
to his offiâ—e vnto which he was appointed to be a witnesse-bearer Ioh. 1.6 7. Luk. 1.15 76. Obiect Act. 10.43 it is said all the Prophets were witnesses of Christ and the Apostles Act. 1.8 22. 3.5 10.39 41. how then was this proper to Iohn Answ In generall it is a common duty to all Ministers but Iohn was a more speciall witnesse for that he first pointed out Christ and declared him before he was knowne going immediately before him as a Herald before a King as the Day-star befoâ—e the Sunne 2. The obiect is in these words to the truth Vers 35. He was a burning and a shining candle and yee would for a season haue reioyced in his light IN this Verse is set downe the commendation of the witnes-bearer which Christ addeth because hee would not insist vpon the testimony of Iohn and lay the whole proofe vpon it Now lest he should seeme to make light of Iohn as one whose testimonie was nor so greatly to be regarded he doth therefore here giue this high commendation of him Whence wee see that Christ as he doth maintaine his owne honour so doth he not disparage the honour of Iohn but together with his maintaineth his authority Contrary to the practice of many who enuie the credit of others c. Now Iohn is commended 1. From the condition of his office He was a candle and therefore not hauing light from himselfe but from another shewing that Ministers are no other then ordinary men vnlesse they be illightned from God And this teacheth people how to esteeme aright of Ministers and yet not to despise them seeing that a candle is necessary in the night 2. From his properties first of burning noting his inward zeale to the glory of God and saluation of his people Secondly of shining by his faithfull preaching and godly life A patterâ—e for all Ministers 3. From the effect of his ministery the people reioyced though the wicked and hypocrites but for a season Here note first the action they reioyced which is spoken not so much in commendation of them as to shew the efficacy of the ministery of Gods Word that it workes euen vpon the obstinate 2. The Obiect They reioyced in the light To shew that if Ministers will haue the people to affect them and to reioyce in their Ministery they must shew forth the light of the Word and the euidence of the Gospell in their Ministery And so no maruell though many are not regarded who be as candles either not lighted or else put vnder a bushell Now to shew that this reioycing is spoken more to shew the powerfull effect of the ministery of the Word then in commendation of them hee addes a limitation that this their ioy was but for a season as is the ioy of all hypocrites and wicked men Iob. 20.5 see Mat. 13.19 20. They reioyced in Iohn for by-respects in hope that he would haue brought them liberty and deliuered them from the Romanes and the like but when Iohn did plainely vnmaske their hypocrisie and discouer their sinnes their ioy was nipt in the head and withered Which hath been the practise of people from all time first for a while greatly to admire a Minister but when hee tells them of their sinnes and presseth their duties vpon them Oh then he is too hard and too seuere c. and so they forsake him Vers 36. But I haue greater witnesse then the witnesse of Iohn for the workes which the Father hath giuen me to finish the same workes that I doe beare witnesse of me that the Father sent me THis Verse containes the second testimony that Christ doth alleadge to prooue his equality with the Father namely the testimony of his workes In setting downe wheâ—eof first he layes downe a commendation of it Secondly hee declares the nature and kind of it 1. The commendation is taken from a comparison of vnequalls in that he saith But I haue greater witnes then c. we are to see wherein consiâ—teth the inequality of this witnes and the rest that follow for this is a transition and of that former witneâ— of Iohn It consisteth not in the truth of the witnesses for all testifie the same things but the inequality is in regard first of the persons bearing witnes that were greater then Iohn Secondly of the testimonies themselues that were more cleare and euident then the testimony of Iohn For though Iohn being a man inspired could not erre yet the people did not or would not so clearely see the truth of his testimonie But these testimonies are both manifest and euident in themselues as also to the apprehension of the people Hence note that Doctr. In the confirmation of one and the same truth there may bee testimonies some greater some lesser then other Because a testimonie hath his credit from the dignity and credit of the witnes-bearer 2. The witnes it selfe is taken from his workes Christs workes were diuine workes Therefore they witnes that he was God The Doctrine then in generall of this verse is this Christs workes were a sure euidence of his diuine power and that hee was God as Ioh. 10.25 and 15.24 Ioh. 3.2 and 1.48.49 and 4.19 For man cannot doe the workes of God Obiect But did not the Prophets doe miracles and diuine workes and also the Apostles Ans Yea. But the difference betweene their works and the workes of Christ standeth in foure points first in the workes themselues Christ made choice of such workes as for the kind neuer any did before as to raise one dead foure dayes and stinking To giue sight to the blind Ioh. 9.32 and the like Secondly for the number neuer any did so many as Christ did for he healed all that were brought c. Thirdly Christ still as he cured the body so he cured the soule 2. The Prophets and Apostles were restrained and could not doe miracles when they pleased but when God permitted them As appeareth in the example of Elisha 2. King 4.27 But Christ did worke how and when it pleased him 3. The workes which the Prophets and Apostles did they did neither by their owne power and authority nor in their owne name Act. 3.12 But Christ did his works both by the one and in the other 4. The miracles which the Prophets and Apostles did were to shew that they were sent of God and were his seruants and messengers But there was a higher scope of Christs miracles that they aimed at namely to shew that he was the Sonne of God We see then how strong an argument this is and how well this witnesse of his workes is brought for confirmation of his Godhead Vse is first that we reade not the miracles of Christ as matters only of History but to take them as props for the strengthening of our faith in Christ whom they shew to be God and so an al-sufficient mediator 2. To applie this to our adoption that we shew our selues to be the Sonnes of God by being
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
beginne with wiues as hee doth in the Epistle to the Colossians c. And so Saint Peter The reason of it is because shee is the inferiour and it is the Apostles order to beginne alwaies with the duties of inferiour and so is this order obserued in the 5 Commandement But what is the reason of this Two there are 1 Because the inferiour is the lother to subiect himselfe to his place not that that is a matter of greater difficulty to obey than gouerne for this thing is farre more dâ—fficult and so places of greater authority and superiority are by the wise prouidence of God orderâ—d for such as are of greater strength wisdome discretion and ability as to men not women to men of ripe age and not to children Esa 3.4 12. because they are to lay downe the rule of obâ—dience and so may sooner yâ—a aâ—d so ougâ—t to haue more wisdome the other only to obserue it being laid downe Herâ— we may consider the great fauour of God in giuing vs sucâ— a King as we now haue of the strongeâ—t sexe gâ—uen to â—s in such a ripe age fuâ—nished with such knowledge and zeale as neuer King since Christ had indeed a true Defender of the faith c. Naturally there is in man a dâ—sire to rule and so they who are inferiours are drawne vnto obedience praemio paena as we see penall statutes and the like are indeed most commonly for to keepe inferiours wiâ—hin their compasse and are not so much appointed for superioâ—rs 2 Because it will fare worse with inferiours if there be strife who shall beginne for whence ariseth rage and anger in the superiour Is it not because of the stubbornnesse of inâ—eriours Whereas the best way for inferiours to mooue those that are in places of authority ouer them is to vse them mildly and gently and not churlishly yea to winne them to the performing of their owne duties is first to beginne with duty and to behaue themselues obediently and reuerently Indeed both ought to prouoke by good example not stâ—y till they be prouoked and to striue to goe before the other in performing of their duties and this is praise-worthy But generally if there be any contention about beginning the inferiour must beginne And in the case of wiues there be some reasons speciall why they should beginne 1 Out of 1 Corinth 11.9 2 Out of 1 Tim. 2.14 Because she was first in the transgression and so ought by her obedience recompence the wrong shee hath done vnto her husband by being first in obedience Now let 's consider why the Apostle first beginnes with wiues amongst all other degrees of inferiours For why is the wife as loth to performe the duties of subiection as other sorts of inferiours are yea surely and the reason is because of all inequalities there is the lâ—ast disparity in this between man and wife Though shee be not the head yet she is the heart See 1 Cor. â—1 11 12. so that there is a most neere relation yea a common â—quity in many things with their husbands and so in some things there is an equality but yet for all this to conclude as women do that so there is an equality in all is but a womans reason c. Againe euen in those things wherein there is a community yet is there an inequality as in commanding of their children if the father command a thing indifferent and the mother forbid the fathers word ought to stand Againe in some things there is no equality as the husband may command the wife but shee by no meanes her husband Now because of this little disparity it is that wiues of all other inferiours are most hardly drawne to subiect themselues obediently This serues for the praise of those wiues that haue so farre subdued their nature as to yeeld willing obedience 2 To reproue them that labour not against this corruption of nature but rather increase and nourish the same by their wilfull peruersenesse Now from these Generalities come we to the particular duties belonging to each of them in seuerall And first of the Wife contained in the 22.23 24. verses First let vs set downe the meaning of the words Wiues and Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though these be general phrases and words belonging to all men and women yet in our translation they are restrained well vnto them only that are maried persons which is plain by the relation between them here signified secoâ—dly by the duties which are laid vpon theÌ„ by the Apostle Submi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voice may be translated either passiuely Be yee subiect or actiuely Submit your selues Noâ— there is a twoâ—old subiection 1 Of necessity 2 Of will Of order or of duty The first is in regard of that ranke and degree of Inferiority wherein God hath placed wiues by vertue of which Ordinance of God they must be subiect will they â—ill they The sâ—cond is that dutifull respect and reuerence that inferiours are to carry towards those that are in place of authority bâ—cause God hath set them ouer them and this is the subiection here meant that wiues performe vnto thâ—ir husbands Vnto your owne â—usbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1 That wiues ought to haue but one husband 1 Cor. 7.2 2 That this subiection is to be performed to him alone forbidding all submission to adulterers c. Commanding chaste and faithfull obedience vnto him As vnto the Lord that is to Christ Iesus for this word is by a kind of excellency appropriated vnto him and it is so expounded in the 5 verse of the next Chap. These words teach vs two things 1 That the husband by vertue of his place hath a kinde of fellowship with Christ 2 That such a submission is to be performed by the wife to her husband as shee would performe vnto Christ That is 1 That it be done reuerently in feare and trembling 2 Sincerely in singlenesse of heart as is said of seruants Chap. 6.5 6. For the husband is the wiues head This is metaphorically spoken in allusion to a naturall body that is the husband by reason of his place is more eminent he is to protect to defend and gouerne his wife Euen as Christ is the head of the Church To vrge and presse the husbands authority ouer the wife hee putteth in this similitude betwixt the husband and Christ wherein we may consider two things 1 That the husband by verue of his place is aboâ—e his wife 2 That heerein there is a resemblance between him and Christ both which ought duely to be obserued because they are strong motiues to stirre vp wiues to yeeld obedience to their husbands And the same is the Sauiour of his body that is Christ is not onely a head to rule to giue spirituall life sense and motion to his members but himselfe and no other is also the Sauiour absolute and euery way perfect 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 to protect defend and saue his body that is the Elect Gods children such as God hath giuen to him Therefore as c. This conclusion inferred vpon the former ground sheweth two things 1 That there is as great reason that the wife should subiect her selfe to her husband as that the Church should submit her selfe to Christ 2 That such a subiection as the Church doth performe to Christ such ought the wife to performe to her husband that it be done cheerefully readily constantly and so in other things agreeably Ob. Why but will some man say is any man to be obeyed so as Christ is obeyed Answ We must restraine this and such like generalities to the point in question and then wee shall see the meaning to be this that in euery thing which doth belong to the husband by Vertue of his place to command therein ought the wife to obey euen as the Church obeyeth Christ Like as it is said 1 Cor. 10.23 All things are lawfull for mee that is all things indifferent as also 1 Cor. 6.13 Hence wee may learne two things 1 That the authority of the husband is very ample and large 2 That the wife must looke vnto all duties of obedience and not onely to some saying as some doe I will obey my husband in these and these but not in others More distinctly to speake of them we may consider in these words two parts 1 The duty it selfe and this 1 Wherein it consisteth viz. In Subiection 2 To whom to be performed namely to their owne husbands 3 How to be performed The manner is threefold 1 As to the Lord. 2 As the Church to Christ 3 In euery thing 2 The reason of this duty taken from the authority and place wherein God hath placed the man The husband is the head which is amplified by a similitude betweene Christ and him 1 Dutie is Subiection which is a generall duty commended in Gen. 3.16 For wee must thinke that this is not a iudgement onely but also a commandement as the iudgement vpon Adam of eating his bread in the sweat of his browes was also a commandement that he should not liue without a calling Gen. 3.19 And from this ground the Apostles and Prophets haue raised this doctrine of the wiues submission that wee stand not to recite all the places seuerally This word subiect is of large extent as the word honour is in the 5 Commandement It implyeth two branches of duties 1 That she acknowledge and yeeld vnto her husband by reason of his place the prerogatiue of eminency and superiority aboue her selfe 2 That accordingly she respect him The first that is That she doe see and acknowledge a superiority in her husband is not only a maine duty but also indeed the ground of all other For how can the wife subiect her selfe willingly if shee neuer acknowledge any preeminency and authority ouer her in her husband Well may shee yeeld a forced submission euen as a conquered King may submit himselfe to the conquerour though hee account him not his superiour but in his heart despiseth him and seeketh opportunity of reuenge but a willing and ready submission she can neuer performe Now that wiues ought to knowledge such a superiority in their husbands 1 See Gen. 3.16 2 Let them obserue the Titles God giues them in Scripture as of Lord Gen. 18.12 1 Peter 3.6 Hos 2.16 Guide Pro. 2.17 Head as heere Image and glory of God 1 Cor. 11.7 3 Euen nature sheweth this that women are alwaieâ— couered in token of subiection whereof also their long hayre is a signe 1 Cor. 11. 4 The husband by reason of his place represents the comely order and beauty in a naturall body viz. That he is the head So c. And also he represents the person of Christ 5 The woman was made for the man shee was made after the man she was made not of the mans head but out of his side all which shew the superiority of her husband Wee see then that subiection is a necessary duty to be performed by wiues yea of whatsoeuer state or degree shee was before her marriage yet must she though a Queen c. but married to a meane subiect after her marriage acknowledge her selfe inferiour to him though for her Regiment and the like she may be his superiour Vse Is first to teach wiues that they be diligent to learn this duty for to attaine to the right knowledge and acknowledging of their husbands prerogatiues 2 To condemne ambitious and proud wiues that will forsooth be not onely equall but aboue their husbands whence arise so many contentions in families The second that is Wiuely respect consists in two things 1 Reuerence 2 Obedience Reuerence is either inward or outward Inward in the heart when the wife doth esteeme her husband in respect of his place worthy of honour which duty in the last verse of this 5. Chapter is called Feare Not slauish and seruile but ioyned with loue when she grieueth if he be displeased reioiceth if she can at any time giue him contentment The married wife careth how she may please her husbaâ—d 1 Cor. 7.34 It is such an esteeme as the Church carrieth of Christ who we see Cant. 5. how shee was grieued and could not be at rest when she had once lost him This is layd downe vnto vs by the example of Sarah For if wee compare 1 Pet. 3.6 with Gen. 18.12 wee shall finde that that which is set downe as her word was onely the thought of her heart Now this duty is another ground of the good performance of all other duties without this they will be but fained and hypocriticall for as the former duty serued to informe the iudgement in a right apprehension of that superiority God hath layd on husbands so this serues to rectifie the heart and affections that sincerely and vnfainedly they may honour and reuerence them The want of this feare and reuerence is the cause that we see many who of others are much regarded and honored for their good gifts which are more eminent openly knowne are yet for some hidden infirmities whereunto their wiues are most priuy very vilely and basely esteemed of them For redresse whereof wiues ought 1 More to regard that place wherein their husbands are set in which they doe sustaine the person of Christ then to looke vpon their persons to consider them as their husbands and not as men 2 To bee more carefull to looke vnto their better parts 3 To interprete all things in the better part to couer and hide their infirmities and to labour to amend them 4 To weigh their owne infirmities These considerations will root out that vile esteeme many beare towards their husbands and plant in ther hearts an honourable respect and reuerence of them Outward Reuerence consists in two things 1 A reuerent behauiour and carriage 2 In reuerent speech The reuerence is commended vnto wiues by the example of Rebecca
preserue the life of hâ—r husband and family 1 Sam. 25.18 19. This was a case of necessitie and a seruant might haue done it Iust as wee see in a great fire a man puts downe another mans house and carries away his goods to saue it from the fire Heere there is a generall direction for wiues in this matter that what a sonne who is vnder the gouernment of his parents may doe in this caâ—e in disposing of the goods of his father the same may the wife doe in the disposing of her husbands goods and no more Neither lâ—t the wife plead that shee brought maintenance with her and therefore shee may doe what shee list but she must consider the subiection that God hath laid vpon her and that now her goods are not her owne but her husbands And though they be yoke-fellowes yet it is in familiarity not in authority Now then what vnnaturall wiues are they that steale aâ—d purloyne from their husbands sâ—lling away their wares and such like for to bestow their money in gosâ—ipping in following the fashion and fine fare c Hereby they 1. breake the Commandement 2. They ill â—epay their husbands labour and paines and so reward euill for good 3. They impouerish their husbands estate it decayes they know not how when the yeere comes about theâ—r gaines are gone and consumed as the dew before the Sunne 4. They shew themselues to be arrant theeues so much more worse than other because greater trust is put in them than in other therefore the deceit is the greater as Prou. 28.24 5. They are ill examples to those that are vnder them to doe the like and indeed commonly they vse their seruants helpe in this dealing 2 Another particular wherein shee must haue her husbands consent is in intertaining of guests if shee haue a desire to bring in guests she must make it known to her husband as the Shunamite 2 King 4.9 The reason is because wiues know not their husbands estate and so hereby he may be burdened Which condemnes those wiues that will feast and entertaine guests in their husbands absence A note of a light houswife Pro. 7.19 2 Such as will send their meate out a dores to their companions and gossips yea though it be to neuer so good company Lastly such as will haue it in their husbands presence but how It must be as they list or else the house will be too little for them 3 Concerning children and the disposing of themâ— as first in giuing of the name they cannot do it without the allowance of their husbands Leah and Rahel gaue names to their children Gen. 29. and 30. but it is probable they had their husbands consent as may appeare also for that Iacob changed the name of one when Rahel had giuen him a name without his coÌ„sent GeÌ„ 35.18 So in the naming of Iohn when his mother had giuen him the name yet did not this satisfie them but they would haue him name him Luke 1.60.62 2. For appoynting of the Calling manner of education marriage c. as Rebbeca did Gen. 27.43 compared with 46. ver and the beginning of the 28. Chap. and Hannah 1 Sam. 1.22 and so likewise for the apparelling of the child maintenance and giuing of portions This condemnes those wiues that cocker their children and will not let them be at the husbands disposing and to be in such places as hee sees fit for them 4 Concerning seruants in taking them in putting them away imploying them in businesse whether they be prentizes in the shop or other as labouring men in the field c. The Shunamite asked leaue of her husband to take one of her seruants with her 2 King 4.22 Sarah thurst not Hagar out a doores of her selfe Gen. 21.10 Neither hath shee command ouer her husbands beasts his horses c. to runne and ride whither shee list as appeares by that example of the Shunamite 2 Kings 4.22 This condemnes such as will haue their seruants alwaies at coÌ„mand to go with them about their businesse though their husband haue neuer so much need of them 2 Such shrewish wiues as will change their seruants when they list against their husbands consent 5 Touching their owne goings abroade that they gadde not vp and downe at their owne pleasure 1 Tim. 5.13 A fault of a Leuites wife Iudg. 19.2 A note of a whore Prou. 7.11 12. 6 Concerning vowes that shee be not rash in binding her selfe without his consent and agreement for this the Scripture is plaine Numb 30.9 Hannah in vowing her sonne to God had the implicit consent of her husband 1 Sam. 1.11 These duties thus warranted from the example of holy women in Scripture are sound and strong arguments to enforce the like duties vpon all women vnlesse wee deny the Apostles argument from the example of Sarah 1 Peter 3.6 So much for the negatiue part of obedience The affirmatiue or actiue part followeth and that is twofold in regard of his 1 Commandement 2 Reproofe For the former the duty is that she yeeld to do what he willeth requireth which duty is laid downe in the Commandâ—ment Gen. 3.16 and further proued by the comparison betweene the woman and the Church Let wiues obserue first the generaâ—l rule viz. That they subiect their iudgement and will vnto their husbands iudgement and will obeying them in thoâ—e things which to their owne iudgement seeme vnmeete and inconuenient for many wiues will be content to doe as their husbands would haue them in such things as themselues also thinke fit but if any thing be required that likes not them this they will sticke at More particularly we may diuide it into three branches 1 That the wife be content to dwell and abide where her husband will haue her vnlesse it be an Idolatrous place where shee may be drawne away to Idolatry 1 Cor. 7.15 or where shee cannot hâ—are the Word preached Examples of Sarah who went with Abraham from place to place and Rebecca and Leah Rachel Gen. 31.4 with 16. Yea if a mans calling requires that he must soiourne here and there and trauell vp and downe see 1 Cor. 9.5 So Mary went to Ierusalem with Ioseph not be to taxed but because shee was his wife Luk. 2.5 the story sheweth as Gods prouidence so Marioâ— obedience Against this duty they offend who are so addicted to some one place eyther where they were borne or where their friends dwell that when their husbands calling requires that hee dwell in some other place they will not depart to come with him whereby it comes to passe that either they must soiourn one from the other or the husband is constrained to leaue his calling 2 That they come vnto their husbands when he shall send and call for them as Iacobs wiues did Gen. 3.4 The Scripture registreth the fault of Vashti in not comming to Ahashuerosh Ester 1.12 This condemnes those stubborne and proud wiues that will not come at their husbands call
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 stâ—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 somewhâ—re else for the man and woman may by no meanes dâ—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 â—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 yeâ— 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. râ—asons drawne from the examples namely the similitude and râ—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 shâ—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 â—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 dâ—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 kindâ—nesse but when it comes to cost and charges they may doe fullâ—ill for all them 3 Quality Christs loue was an holy chaste and pure soâ—e as appeares by the effect that by it he purged and sanâ—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 â—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 â—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 neuâ—r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in thâ— 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 dâ—light in her as in his owne worke yeâ— this was no motiue without him to loue her but eâ—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 Measurâ— Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Ioâ—n 15.13 And he that will not spare his lâ—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 thâ—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 lâ—t the wife see that shee feare her husband vers 33. IN this Verse is laid down the conclusion of all concâ—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 directâ—on oâ—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 himsâ—lfe in particuâ—ar 1 Such as haue beene married that examining themselues by this rule 1 They may haue ioy and comforâ— of that which they shall finde themselues to haue done well 2 To be humbled for that whâ—rein they haue failed 2 Such as are maâ—ried that they may learn to amend what is amisse and to hold on constaÌ„tly 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 â—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 othâ—r be carelesse of his duty though heere the coniunction be neere yet heerâ—after shall there be a perpetuall separation Luke 17.38 The want of this particuâ—ar application is the very bane of marriage for whilst thâ— husband is rigorous to exact his wiues duty the wife looks only to that how her husband ought to â—oue her comfort her it comes to â—â—sse that neither of them regard their owne raâ—hâ—r let the husband looke to his owne and the wife to hers that both of them he for his loue she for hâ—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 suâ—iâ—ctio◠〈…〉 all things HAuing formerly handled the maine scope of these words namely as an argument to enforce the duty of the wife â—et vs consider them absolutely and seuerally by themsâ—lues â—n thâ—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 espâ—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 shâ—e is vnitâ—d This shewes the exceâ—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 innocencâ— yea of the Angels in heauen Neâ—ther are the infirmities of the Church such as that they can blemish this glory Neuerthelesse we sâ—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 pâ—rceiuâ—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 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
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
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
reward This sweetens all their labour and makes it seeme easie and light as it did vnto Iacob EPHES. 6 Vers 9. And yee masters doe the same things vnto them putting away thrâ—atnings and knowe that euen your Master also is in heauâ—n neither is there respect of persons with him WE are now come to the last order in the family viz. of masters which although it be last according to the Apostles order is in dignity the chiefe But the Apostle first sets downe the orders of inferiority to shew that the duties of subiection are hardâ—r to be pâ—rformâ—d then those of gouernment and authority For the meaning of the words it is thus By masters are meant all that haue authority ouer particular pâ—rsons that are attâ—ndant vâ—to tâ—em whether they bee chiefe or such as being vnâ—â—r others haue seruants vnder them Them that is to â—eruantâ— befoâ—e mâ—ntionâ—d Doe the same things This seâ—meth a strang phrase What may some saâ— must mastâ—rs obâ—â— anâ— reuerence their seâ—uantâ— c No tâ—is may beâ— vndâ—rstood 1 With râ—â—â—rence to 〈◊〉 dutiâ—â— aforegoing namely not vnto thosâ— proper dutiâ—s that bâ—long to sâ—ruants but to those common rulâ—s of equity tâ—at belong both to masâ—â—rs and â—â—ruants as to doâ— aâ—l things in simplicity of 〈◊〉 c. 2 Or to the vâ—rs immâ—diatly aforâ—going that being a generall â—uâ—e belonging to all sorts to doe the good thing that belongs vnto thâ—m in their place aâ—d calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâ—all duty that ought to passe betweene them that is in generall that duties are to be performâ—d of both one to the othâ—r aswâ—ll masters to seruants as oâ— seruants to masters All these do not crosse one another but 〈◊〉 a common equity betweene masters and seruaâ—â—â— a mutuall duty though not an equality This is â—xprâ—â—sed by the Apostle Col. 4.1 And this is exprâ—ssâ—d to meete with a conceit of many masters that thiâ—kâ— indeâ—d their seruants are boâ—nd to them but tâ—at thâ—mâ—â—lues are not tied to their seruants 〈…〉 to sâ—eke the good of their seruants 〈…〉 gouâ—â—nment aswell as seruants are to seeke their mastâ—rs by theâ—r obedience Putting away threatning not that this is simply a vicâ— and so forbidâ—â—n for it is lawfull and sometimâ— to be vsed but the excâ—ssâ— is â—oâ—biddâ—n The reason of mentioning of this vice of mastâ—rs rathâ—r then any other is 1 Because men in authority are exceeding giuen by nature to this vice thinking that their authority is not shewne vnlesse they be rigorous Thus are husbands forbidden to bee bitter to their wiues â—ol 3.19 And also Fathâ—rs to prouoke their childrâ—n ver 4. 2 Because Infidels aâ—d heathen men thougâ—t they had an absolute power ouer seruaâ—ts of life and dâ—ath thâ—rfore lest these newly conuerted to Christianity should reâ—aine any such conceit hee biddeâ—h them forbeare rigour But for the furthâ—r meaning of the word wee are to considâ—r that by thâ—eatning is mâ—ant aâ—l rigour in thoughts countâ—nance lookes word and actions so that by forbâ—aring of it all excesse is forbidden as 1 In continuance when masters shall be too frequent in correcting vpon euery occasion 2 In measure when theâ— are furious fierce and violent 3 In execution not alwaies to execute punishment if there be repentance anâ— hope of amâ—ndmâ—nt In all these mâ—sters are to moderate their threatning Furthâ—rmore vnder the forbidding of this vice thâ— contrary vertue is commanded viz. Gentlenesse and mildenesse Know yee here followes the reason which the Apostle takes for a mattâ—r graunted therefore he saith Know yâ—e Your master Some copies haue both yours and thâ—irs Very fitly for the sencâ— buâ— the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâ—te authoâ—ity but are vnder the authority of anothâ—r Mastâ—r to whom they must giue an accompt and therefore to take hâ—ed lest if they pâ—rforme not their owne duties theâ— prouoke this their Master to wrath Now He is dâ—scribâ—d 1 By the place where he is in heauen Which implies 1 That he is higher than the highest so that all are vnder him Eccles 5.7 Psal 33.15 〈…〉 15.3 that hâ—e seeth and doth take noâ—ice oâ— all 〈◊〉 that hâ— is an Almighty God able to exâ—cutâ— venâ—â—â—nce on all such as oppresse others Psalm 113.4 5. Deut. 24.14.2 His property that he is no accepter of persons The Hebrew word is Face and so signifiâ—th the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pâ—rson iâ— Scripture is meant the outward quality and coâ—dition of men in regard of greatnessâ— meanâ—nesse superiority or infâ—riority c. as Iob 34.19 which things though men respect yet God doth not This phrase is taken from such as sit in iudgement who must respect the cause only for whatsoeuer is beside it is called â—erson and therâ—foâ—e did the Arâ—opagitae iudge in the darke c. This is noted to meâ—te with another conceit of mastâ—rs that might thinke that God would respect them being greaâ— and in place of authority rather than their sâ—ruants who were meane and base Hauing seene the meaning of the words it followeth to handle them in order The summe of them is a direction for masters how to carry themselues towards their seruants The parts are two 1 The duties to be performed 2 The reasons to vrge them Concerning the duties wee are to consider 1 The ground of them that masters doe owe a duty Doe the same thing 2 The duties themselues in their seuerall branches 1 Ground Doct. That masters doe owe a duty euen to their seruants a point cleare by the Law of God as the precepts giuen vnto masters heâ—re and in othâ—r places doe tâ—stifie and by the Law of nature for this is one of those bonds of ministration which are spoken of Whereby we are bound as well to doe good to others as to receiue good from them like as the members of the body do one to another Bâ— the Law of nations for wise States haue alwaies from time to time ordained Lawes for to curbe and restraine masters by equity for good receiued râ—quires good to bee done againe And lastly by the Law of the Land In Indentures the mastâ—r is bound to the seruant as well as he to his master Vse is for masters to take notice of this That seeing in generall seruants are no more bound to thâ—m than they to their seruants therâ—fore to be carefull for the performaâ—ce of â—heir owne dutie as they would looke for dutie from their seruants and to consider if the failing of their seruants in their duties arise not fâ—om the neglect of their owne in themseluâ—s 2 For ministâ—rs that they be not partiall in vrging these duties but prâ—sse them vpon the masters as well as on the seruants and the rather â—ecause there are not such outward meanes to
will be a meanes that they shall haue more faithful seruice if they can plant Religion in the hearts of their seruants 3 Of seruants for if the master will doe any good for his seruant this is the greatâ—st good hee can doe and so if it be truly wrought in the seruant hee will acknowledge hee could not haue receiued a greater good 4 Of Church and Common-wealth for being faithfull in the family they wilâ— be faithfull in the other also and this also will make them to instruct their owne seruants another day Direâ—tions are 1 That there be daily instruction information and ctaechizing and if this course continue though it be but a little at a time yet great profit and increase of knowlege will come thereby 2 To cause them to come to the pâ—blique mâ—nistery of the Word Exod. 34.23 Thus Christ came to the Temple and Synagogue with his Disciples who were his seruants attendants on him So did Cornelius Act. 10.33 We are all here c. And this is expresly commanded in the 4 Commandement for this will strengthen their faith when they heare those things publikely taught which they haue learned in priuate 3 And as to come to the Church so also to cause them to tarry there 4 To pray for them that both the priuate and publike meanes may be â—ffectuall Contrary is 1 The practice of most masters whose conceit is that they are not bound vnto this duty but if they pay them their wages c. it is enough They will obiect Why wee made no such couenant with them to catechize them and the like Answ There is a double bond wâ—ereby they are bound vnto their seruants 1 Of compact and couenant And thus wages c. is due to seruants 2 Of their place and office what it is that God requireth at their hands And thus thâ—y haue couenanted no such thing with seruants yet must they instruct them because God hath commandâ—d and their offâ—ce râ—quireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâ—s 3 Thosâ— that kâ—â—pe their sâ—ruants from Church and send thâ—m hiâ—her and thither on the Sabbath day 4 Such as make feâ—â—ts in their houses on the Sabbath day And hâ—nce it is that in many housâ—s inferiour officâ—rs â—r goe to Church but once in a yeâ—re to recâ—â—â—e 5 Those â—hat â—re so long a dressing c. thaâ— theâ— come to Câ—uâ—ch in no time their sâ—ruants also tending on thâ—m 6 Such as will haue their seruants attend on them to the Church but thâ—n thâ—y maâ— goe whither they will so they comâ— when seruice is done to bring them home againe 7 Such as neuer examine them how they profit c. For their body 1 In health the duty is to allow them that which is meet for the preseruation of hâ—aâ—th as to aâ—ford them food for quantity suâ—ficient for quality wholsome mans mâ—at as wee say for time seasonable 2 Apparell nâ—cessary against heate and cold and also decâ—nt and comely 3 For labour that it be moderate not too much to opprâ—sse them 4 To allow them râ—st at those two ordinary times the night and on the Sabbath day Contrary is when masters regard not their seruants health but care not how they vse them in all the former points 2 In sicknesse to prouide things needfull for them to vse the best meanes of recouery and if thâ—y die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâ—d 1 that their wages bee according to equity sufficient for them to prouide things necessary 2 That it bee paid in season at the time couenantâ—d yea in kindnâ—sse if neede bee before-hand 3 To pay it with the most Contrary is 1 When as masters vniustly detaine their seruants wages and neuer pay them this is a crying sinne 2 When they â—oath to pay it and long in holding it backe that seruants must aske and aske againe till they bee ashamed 3 When they alter their seruants wages and seeke to diminish them as Laban did toward Iacob 2 Duty is so to dispose of their seruants and order them that after their time is out they may liue of themselues therfâ—re 1 to keep them still imployed 2 In such things as may be profitable to them hereafter 3 To vse inspection ouer them to see that they performe their duty 4 To suffer them to set vp after their time is out Aberrations are 1 When the master hath no carâ— for the time and so harbors Idle-packes in his house that haue no imployment 2 Such as enuy to their seruants the mystery of their trade 3 Such as will vse all means to hinder their seruants from setting vp of themselues indeauouring to keepe them still seruants as long as they liue Equity the second point is shewne in this that mastâ—rs doe distinguish and put a difference betweenâ— good and bad seruants and if they bee good indeed to respect them accordingly and to haue them in price and good estâ—eme to commend them to recompence them to passe by and winke at an offence when they are going away not to suffer them to goe away empty but to helpe them in their setting vp and in their marriage Contrary is when masters make all alike yea a seruant that hath beene a long time good and faithfull vnto them at his going away they will picke a quarrell against him and so turne him away with nothing In regard of the power that masters haue this is their duty That they keepe within compâ—sse of their poweâ— not to go beyond it as not to coÌ„mand aâ—ything vnâ—awfull or vnmeete in regard oâ— tâ—e aâ—e sâ—xâ— coâ—dition or conscience of thâ—ir seruaâ—ts or any thing that may endâ—nger their life for they haue no power ouer it 3 That the master let his seruant bâ—e free in his marriage not inforcing him to take one or other 4 In putting him off to another master which hee hath power to doe that the master bee carefull to make choice of such a one as should dâ—ale with him as himselfe would haue done that this change may bee for the good of the seruant Contrary aberrations bee 1 When the master makes his will a rule 2 When hee shall cause the vntimely death of his seruant not onely by open murder but by being an occasion to bring him within danger of the law or by thrusting him to maintaine quarrells or so beating of him that death doe follow 3 When hee shall inforce marriage vpon his seruants 4 To passe them ouer to men vngodly and wicked either of no calling or of an vnlawfull calling And knowe euen your Master also c. Hauing finished the duties there comes in the next place to bee considered the Reasons to moue masters to performe which are layd downe in these words The argument in generall is drawne from that place of subâ—ection
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
bringing them vnto the ground of hâ—lpe where they must sâ—eke for abilitie to performe the former duties We may hence learne that wee haue no freâ— wiâ—l to doe them of our selues for heere the Apostle shewes vs the meanes whereby wee are inabled to doe them which note against the Papists 2 Mâ—bâ—ethren The Apostle calleth the Ephesians in a spirituall respect in regard of God who had adopted them all for children Heerein note 1 The humility of the Apostles minde 2 The gentlenâ—sse of his affection His humility appeares in that hee makes them all equall vnto himselfe 1 Cor. 3.1 For brethren is a word of equality so that although himselfe were an Apostle a chiefe Apostle a planter of the Churches a father of thousands and in particular a planter of this Church and father vnto them yea which is to be noted though hee write to all sorts euen to children and seruants yet neuerthelesse in regard of that prerogatiue that God had giuen them to be his children he calleth them all brethren That this is a good collection appeares by Mat. 23.8 where Christ reproouing the arrogancy of the Scribes and Pharises that tooke othâ—r Titles and magnified themselues aboue other bringing this reason yee are all brethren Heb. 2.11 Vse That we take this for an example of humility Rom. 12.16 for this humility is a vertue that commends vs to God and man making vs sociable and keeping vs from disdaine and contempt c. 2 Hee labours by Loue to perswade them to these duties though hee might haue commanded them as Philemon vers 8 9. for brethren is a token of loue and this word my ads an emphasis to his affection So 1 Cor. 15.58 he calls them beloued brethreâ— and so Phil. 4.1 Iames 1.19 and 2 Cor. 6.13 Gal. 4.10 1 Cor. 4 14. he calls them children all to insinuate himselfe the better to perswade them to those things he aimes at Vse For our imitation that we doe testifie and manifest our loue and gentlenesse that our perswasions may haue the more force and be the better embraced and like sowre pilles couered with sugar the more willingly receiued 2 Note heere the difference of the spirit of the world in respect of Christ for they scorne this name of brethren So much for the manner The matter of the exhortation is in these words Be strong which is meant of a spirituall strength and courage Doct. Valour and courage is needfull for the performance of all Christian duties This was commanded to Ioshua Iosh 1.6 Which that it is not meant by an outward bodily courage but of a spirituall appeares by the verses following 7.8 9. Dauid vrgeth this to Salomon when he went about to build the Temple 1 Chron. 28.10 This resolution was in Christ Luke 9.51 and in Paul Acts 21.13 Reasons This is needfull in regard 1 Of our owne disposition dulnesse and backwardnesse to Christian duties for wâ— carry flesh about vs which drawes backâ— like a Beare comming to the stake 2 Of the manifoâ—d oppositioâ—â— against vs for Satan is still at our elbow â—ach 3.1 1 Thes 2.18 Thus when Christ did addrâ—ssâ— himselfe to my worke as to his ministery hee waâ— tempted by the diuell Math. 4. to his passion first Peter sought â—o hinder him Math. 16.22 and then the diuel Iohn 14.30 All which were done in the Head to shew what is done in the members 1 Pet. 5.8 Furthermore there are reproaches disgraces pleasures of this world and troubles and the like that stand in our way Vse To reprooue the security of Christians that thinke not on these things and thâ—refore neuer seeke for strength whence it comes to passe that although they know what is to be done and assent vnto it yet when they come to performe many things they doe them coldly and slightly and are quickly turned away from their Christian course for small mattâ—rs for a nick-name as of Puritane c. Much vnlike Dauid 2 Sam. 6.22 Thus are they drawne sometimes to doâ— many things wherein their consciences condemne them Better it wâ—re for such that they had neuer giuen vp their name vnto Christ for none that are timorous may fight the Lords battels Iudg. 7.3 for by thâ—ir timorousnesse they discourage others disgrace their brethren and giue vantage to the diuell 2 It is to teach vs to get Christian resolution to say with our selues This is the way and I will walke in it And to this end to obserue that point of wisedome prescribed by Christ Luk. 14.27 28. c. Prou. 28.1 So much for the exhortation The direction concerneth the meanes whereby we come to be made stroâ—g which meanes are two-fold 1 Such as wee are to get out of our selues vers 10 2 Such as wee are to get vnto our selues vers 11. The meanes out of our sâ—â—nes are in theâ—e words In thâ— Lâ—rd Which shewes that the valour and courage that we haue is hid in the Lord and from him to bee had 2 Cor. 3.5 Ioh. 15.3 Phil. 4 13. Col. 1.11 The reasons why God retaines all power vnto himselfe are 1 Partly for his owâ—e glory tâ—at â—ee mâ—y be depended vpon praâ—sâ—d glorified aâ—d sought vnto 2 Partly for our greater comfort that wee may bâ— the more bold and couragious for our strength is but finite and so might wee fall away as did Adam and the Angels but now the strength whereon wee relye is not in our selues but in God so that wee may boldly rest on this Omnipotency and Almighty power Vse for reproof of two sorts of men 1 Proud Traitorâ— that trust to themselues and their own strength This is a thing euen in worldly matters and outward strength intolerable as in Goliah and Sennacheâ—â—b and wee see what was the issue of their presumption but much more in regard of spiritualâ— strâ—ngth as in Peter for such prouoke the Lord to lâ—aue tâ—em yea to oppose himselfe against them this confidence in their owne strength being a thing derogatory to his glory 2 Of foolish that bâ—ing weake themselues will seeke for helpe of weake meaâ—â—s as the Israelites did of Aegypt themselues being â—mpty they seâ—ke to broken pits and come back ashamed as Ier. 14.3 Thus do our silly Papists that seeke helpe of creatures of Saints and Angels whâ—râ—as all the strength that these had was but onely sufficient for themseluâ—s 2 For instruction 1 That we learne to renounce and deny our selues and for this end to labour to come to a sight of our want of help for if wee thinke that of our selues we are able to doe any thing wee will neuer seeke to God as Psâ—l 1â— 4. Wherefore we must endeauor to see our owne 〈◊〉 impotency and emptinesse how we are noâ—hing in our selues For 1 this will be a mâ—anes to bring vs to seeke for helpe 2 It will be a meanes to obtaine helpe for God strengthens them that are weake c. 2 That hauing seene our owne wâ—akenesse we then fâ—ie vnto God our sure Rocke
greaâ— quicknesse doth likewise giue them great aduantage 4 Being spirits they are not â—ubiect to fainting wearisomenâ—sse and dâ—cay but aâ—â—er many hundred tâ—ousands of exployes done they arâ— stilâ— ready for more Whence it coÌ„meth that they gâ—t so great expâ—rience and doâ— assault continually without intermission Notwithstanding these disaduantages on our part we haue comfort in the Lord the Spirit of spirits who is with vs to dâ—fend vs who hath giuen his Spirit to open our eyes thâ—t we may see the sleights of the diuell to strengthen vs that we faint not to be That strong man to keepe him from taking possession of vs. 3 Vse It shewes that we must fight against him not with earthly weapons but with the spirituall armour of God here prescribed So much of their nature 3 They are described by their quality and condition Wickednesse Doct. They are foule wicked and vncleane spirits so is the diuell called by a kinde of propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That wicked one and that in these respects 1 Because they are the authours and beginning of sinne Ioh. 8.44 2 Because of their nature which is wholy impure not one jot of goodnesse in it 3 In regard of their will because they delight and ioy in wickednesse and haue no thinking to repent vnlesse it be not to haue done more than they did 4 In regard of the continuall practice of sinne in themselues and folliciting of others alwaies vnto euill Vse 1 For tryall whether the spirit of Satan be in vs or no for if wee giue our selues ouer to sinne wee are guidâ—d by the spirit of the diuell 2 It ought to be a strong motâ—ue vnâ—o vs to hate all impiety becauâ—e herein weare like vnto the diuell Now note wee how aâ—l aâ—e set downe in the pluraâ—l number Prinâ—ipalities Poweâ—s worldâ—y gouernours spiriâ—uall wiâ—kâ—dnesses to shew that they arâ— not a few but many who are our enâ—mies Vers 13. For this cause tâ—kâ— vnto you the wholâ— aâ—mour of God that â—ee may be able tâ— resist in the euill day and hauing finished all things to stanâ— fâ—â—sâ— FRom the former consideration of the greatnesse and terriblenesse of our enemies the Apostle takes occasion againe to stir vs vp to the grâ—ater watchfulnesse and courage in withstanding these our enemies For this cause that is in regard wee haue so great enâ—mies so malicious powerfull and strong whereforâ— he repeats againe the direction before laid downe vers 11. The words then containe two points 1 A direction 2 Motiues In the direction obserue 1 The meanes that are to be vsed 2 How they are to be vsed The meanes aâ—e expressed in these words the whole â—rmoâ—r of God of which hath been spoken before vers 11. Oâ—ely consider some reasonâ— why this is againe 〈◊〉 they are â— especially 1 The Apostle heereby shewâ—s that he had deliuerâ—d this direction with good aduiâ—â— not rashly and suddenlâ— and therefore hee is told againâ— and againe to say it as Gal. 1.9 2 Thaâ— as it is a truth in it selfe so it is behoofefull for vs and â—specially to be regarded oâ— vs as Psal 24.7.9 3 Because tâ—e Apostle will knâ—w that wee are very backward to performe this duty and therefore hee vrgeth it againe Vâ—e 1 â—or Ministâ—rs to vrge and presse vpon theiâ— people their dutiâ—s againe and againe 2 To râ—prooue people thâ—t haue itching â—ares and cannot endure repetitions but stiâ—l long after new points Further from this repetiâ—ion we may obsâ—rue both the necessity and sufficiency of thâ—se mâ—anes prâ—scribed in that they and tâ—ey onely ar◠〈◊〉 downâ— bâ—fore and againe repeatâ—â— aftâ—r the descrâ—pâ—ion oâ— our enemies verse 12. Which should mooue vs to take good hâ—â—d vnâ—o them 2 The manner of vsing the meanes is set downe in another phrase then before Take vnto you but ver 11. Pâ—t on The doctrine hence arising is this That Doct. The graces whereby wee are defended are not from our selues but from another 1 Cor. 4.7 Iam. 1.17 Nature giues vnto brute beasts wherewith to dâ—fend themseluâ—s so â—ooâ—e as they arâ— brought foorth and so they grow vp needing no othâ—r but it is not so with maâ— we are borne naked and without all defence for our bodies needing apparell and wâ—apons to defend vs So are we likewâ—se in â—espect of our soules vtterly voyd of aâ—l grâ—ce power aâ—d ability to keepe our selues from the assauâ—â—s oâ— our enemies see Ezek. 16.4 c. Wherefore we aâ—e to get vnto vs this spirituall aâ—mour So much for thâ— dâ—â—ection The motiuâ—s are taken from the end which is sâ—t down in two dâ—grees 1 â—hat in the fight wâ— may be able to râ—sâ—st 2 â—hat after â—he â—ighâ— we may stand fast In the first noâ—e 1 thâ—â—enefit 2 the 〈◊〉 3 the time 1 The beâ—â—fit in thâ—se words that yâ—e may be able Whence is câ—nfâ—rmâ—d the doâ—â—rine before â—eliuâ—râ—d that whoso haâ—h thiâ— armour may in thâ—â—â—ght 〈◊〉 thereof be 〈…〉 of viâ—torâ— 2 The duty is in thiâ— word 〈…〉 or stand against our enemies A wâ—â—d of 〈…〉 of defiâ—nce Whence Doct. 1 The Armour that is giuen vs of God is giuen vs to dâ—fie our Enemie boldly and to combate with him Iam. 4.7 1 â—et 5.9 Vse To teach vs that we who profâ—sse our selues soldiâ—rs oâ— Christ and haue taken vnâ—o vs this armour must knowe that wee are not câ—lled to imbrace â—his Word and liue idly at â—ase but to fight Doct. 2 Seeing that we are bidden take this armour and so resist we learn That without this armour it is in vaine to resist we shall rush like horses vpon the pikes we fight like nakâ—d men against men armed Vse As before weâ— were taught to resist so here we are shewed how to resist not foolishly trusting in our owne strength but armed with the power of God Doct. 3 That wee giue no place to the diuell for such is his suttlety and cruelty that hee knowes how to take euery aduantage and being once entered like a fierce lion will deuoure vs. Vse It reproues the folly of those that will yeeld a little and hope well enough to recouer themselues but sinne growes by degrees and the diuell gets great aduantage by perswading vs to yeeld a little and if wee sinne a little and so lose our ground wee shall finde it a harder matter to recouer it being lost then to haue kept it at the first 3 The Time is noted in these words In the euill day not euill in it selfe but in regard of those occurrences that fall out vpon that day Some take this to bee meant of the whole course of our life others too strictly for the houre of our death I rather take it in a middle sence for a certaine time or day namely the day of tryall and temptation wherein we are assaulted by the diuell who would bring vs to the euill of sinne and of punishment â—nd therefore it is called euill Doct. Hence wee learne in generall that there is an
euill day that will come vpon vs as Reu. 6.11 And therâ—ore the Scripture puts a must vpon it Wee must through many afflictions enter into the Kingdome of God Herein also is the difference between the Church militant and the Church triumphant Yâ—a who in his owne expâ—rience doth not finde this to beâ— true Vse â—hat wee bee not secure thinking no euill wll come vpon vs. A conceit not onely of the wicked Psal 10.6 but euen of those also that haue giuen vp their names to God as Dauid Psal 30.6 Quest But whâ—n then is this day Answ God disposeth of it as of the day of death though it will certainely come yâ—t wee know not when to the end that weâ— might alwaies watch and prâ—pare our selues So that wee learne Doct. 2 That wee must prepare and be alwaies armed for an euill day Thus Iob thought of his afflictions before they came Iob 3.25 Thus Paul prepared for his afflictions Acts 20.22 c. And so doth hee warne Timothy 1 Tim. 1.18 Vse For reproofe of those that liue securely thinking that all peace and quietnesse shall still last and so like the people of Laish Iudg. 18. are easily surprized So much for the first degree In the sâ—cond obserue 1 The Time 2 The issue or benefit The Time is expressed in these words hauing finished all things Wherein we may note 1 the Action 2 the Obiect all things Doct. The instruction from thence is that the assaults made against vs are many all as Psal 34.19 The Commonwealth of Israel was a type of this which was continually exercised with afflictions in Egypt and afterwards till they came to be in quiet in the Land of Canaan And this is also verified in the life of Christ his Prophets and Apostles So then as there is an euill day certainely to be looked for so likewise are there many to be vndergone of vs. Wherein 1 God doth shew his goodnesse in assisting and deliuering vs and the truth of his promises in not forsaking vs. 2 Heereby God wouâ—d weane vs from the world in which through ease and quiet we too mâ—ch deâ—ight 3 And makâ— vs the moâ—e to â—ong after Heauen 4 This commeth â—o passe by reaâ—on of the vnâ—aâ—iable maâ—â—ce oâ— thâ— diuel who wâ—ll vse more mâ—anes than one to foyle vs if it may be as hâ— did to Iob and Christ Vse 1 To tâ—ach vs to looke for one affliction afâ—er â—nother and tâ—â—râ—â—ore â—till to preparâ— our selues 2 For comâ—ort thaâ— we doâ— not thinke our selues forsaken of God â—â—cause of mâ—ltitude of afâ—lictions and temptaâ—ionâ— sâ—eing that it is our condition whilest we liue heere Doct. 2. Finisâ—â—d It is not suffâ—cient well to acquit our selues oâ— somâ— one of those assaults that are brought against vs but we must valiantly stand against all whatsoâ—uer Hence is the constancy of the Martyrs commended that endured aâ—l sorts of afflictions Hebr. 11.36 and 12.4 Râ—asons are 1 Because all the promises of reward made vnto vs be annexed with thâ— condition of constancy and perseuerance to the â—nd Reu. 2.7 and in all those 7 Epistles Math. 10.22 2 Because without continuance all our former courage and constancy is in vaine Gal. 3.4 2 The benefit is in these words to stand fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not in the Imparatiue moode as implying a duty but in the Infinitiue as noting a benefit the issue and euenâ— of the fight Implying that at length wee shall be conquerours and as victors stand last in the field when our aduâ—rsary is fled awaâ— Doct. They who doe well fight the battels of the Lord shall be sure at length to haue the victory 1 Cor. 10.13 Thus did Christ stand last in the field and so did Iâ—b Iames 5.11 Vse It serues for comfort and encouragement to fight valiantly for heere is the blessed issue that will â—â—compâ—nce all our labour and trauell VERS 14. Stand therefore c. IN this and the verses following is laid downe a particular exemplification of that generall direction giuen vnto vs how to keepe our selues safe from all the assaults of our spirituall enemies In which we may obserue how the Apostle laâ—es down 1 Duties to be performed which are twofold 1 Stand in this verse 2 Pray verse 18. 2 The meanes whereby they are performed 1 That wee may stand The meanes are expressed in sixe branches 1 The girdle of verity c. 2 That we may pray The meanes are verse 18. Before wee come to the particular handling of these points obserue here the coherence and ioyning together of these two duties Stand and pray Whereby we learne that as on the oe side wee should not be faint-hearted timorous and carelesse so on the other wee be hot proud aâ—d insolent trusting and presuming on our owne strength The first shewes that God will not helpe vs vnlesse wee labour and endeauour to doe our best The second shewes that we can doe nothing without the helpe of God We must pray so trusting to God to his promises and mighty power that we also stand that is vse the meanes that hee hath prescribed Againe we must so vse the meanes alwaies hauing an eye vnto God So neither tempting by neglect of the meanes nor presuming on the meanes to be carelesse in seeking helpe of God This was notably represented vnto vs in that first battell of the Israelites with the Amalekites Exod. 17. where Ioshua was fighting and Moses praying both together See the like 2 Chron. 14.10 11. Vse is for vs that we doe not separate those things that God hath ioyned together 1 The fiâ—st duty to be performed is in this word Stand a warre-like word tâ—ken from the manner of standing in warre Wee heard it vsed before verse 13. but not in the same Mood nor Tense and so not in the same signification There it was in the Infinitiue here it is in the Imparatiue there is meant standing after the fight heere in the very fight Now this word implyes 4 things 1 Courage in this Christian warre for timorous and faint-hearted soldiers are ready to fly away where a man of valour will stand it out 2 An abiding in that place and ranke wherein our Captaine Christ Iesus hath set vs and not to straggle from it 3 Watchfulnesse Not to be sluggish to lye downe and sleepe but to stand on our feet 4 A kinde of continuance and constancy Not to be still putting off and on of our armour but to keepe it on still From whence accordingly wee are to obserue foure duties 1 Christian soldiers must be of a valourous and couragious minde to stand against and to defie their enemies Such courage as Dauid had against Goliah which how needful it is in all things appeares in that the Lord doth so often vrge to Ioshua euen three times together Ioshua 1.6 7 9. Reasons 1 In regard of our enemies who are daunted with nothing more than with courage and valour and insult ouer vs when wee are timorous like
the Woolfe that flies away if he be resisted but if you runne away hee sets vpon you eagerly 2 In regard of other vnto whom our valour may be a great encouragement as 2 Chron. 11 14. Vse To be exhorted to the performance of this duty and for motiues to stirre vs vp to consider 1 How in our fight the Lord is with vs and stands by vs. This motiue was vsâ—d to Ioshua Iosh 1.5.9 2 That we fight in the name of the Lord armed with his power which is ingagâ—d in our fight this gaue Dauid tâ—at inuincibâ—e couâ—agâ— 3 The cause of our fight that is iust for the saluation of our souâ—eâ— Now the â—quity or the cause is a great â—ncouragâ—ment to soldiâ—rs as vnto Iphtah Iudges 11. And contrarywise that the cause of our aâ—uersaries is most vniust who fight against God to dissoâ—ue his workes to diminish his Kingdome c. 4 That wee fight with enemies indeed but enemies vanquished and spoiled Col. 2.15 Hâ—b 2.14 Yea whose wâ—apons are aâ—l blunted the sting of afflictions of sin and of dâ—ath being taken away 5 The promisâ— of victory and assurance of it Then which thâ—re cannot be a greatâ—r incouragement 2 That wâ—e must be carefull to abide in that place wherâ—in our Captaine hath placed vs 1 Cor. 7.20 Ephe. 4.1 But we aâ—e to know that we haue a double place or calling 1 Generall as wee are Christians members of Christ profâ—ssing his name 2 Particuâ—ar as we haue seuerall places in the Church The duties thâ—n are two 1 That we remaine firme and stedfast in the Church not forsaking our profâ—ssion and straggling out of it for the Church is the field in which wee must fight and râ—maining in it wee are vnder the protection of our Captainâ— but straggâ—ers from the armie haue neithâ—r protection of Capâ—aine nor helpe of fellow soldiâ—rs to defeâ—d and so fall into thâ—ir â—nemies hands as tâ—e Separatists 2 That wee bee carefull to abidâ— in tâ—at particular place wherein wee aâ—e set be weâ— Capâ—ainâ—s Liâ—utenants oâ— soldiers that is Magistraâ—es Ministâ—rs Mastâ—rs of familiâ—s or the like Rom. 1 â— 4 c. To be stirred vp hereunto consider wee 1 That it is the wise Lord that hath appointed vs our seuerall places and callings Hâ—b 3.2 2 That this standing in our rankes is the comelinesse and beauty of the armie yea the very strength of it for confusion breâ—ds disturbance and giuâ—s adâ—antage to the enemies Thus in the body all the membâ—rs standing in their due place make vp the comâ—inesse thereof and are ready for the mutuall hâ—lpe one of another 3 That thus wee shall best mâ—nifest the graces of God giuen vnto vs whilst we keâ—pe euery one his own place as â— common Souldier though hee may well mannaâ—e a Pike or a Gun yet cannot well discharge the place oâ— a Caâ—taine 4 That the Lord will seeke for vs and reward vs in our places wherâ— hee set vs. If hee finde vs out of our rankes he may haply giue vs a knocke or cashiere vs â— as he did Corah Dathan and Abiram 3 That wee be watchfull and stand vpon our defence against these our enemies 1 Pet 5.8 For else we may be suâ—denly surprized The diuâ—ll comes as a thiefe hee sends not an herald before him with defiance hee fights not to shew valour but his aime is at bloud and spoile and so hee vseth all treachery Vse Mat. 24.43 4 We must stand alwaies armed and defenced against our enemies nâ—uâ—r putting off our armour for here is the difference betweâ—ne this spirituall and carnall warfaring The night truce season of the yeere may cause a laying aside of armes for a time in this earthly warre but there is no intermission in the spirituall fight Ob. But this seemes a very burdensome and tedious matter Answ Not at all but if we come once to haue this armour well fittâ—d vnto vs it is most easie and pleasant for vse Math. 11.30 and no whit combersome though otherwise in regard of defence it be called armour Vse To reprooue those that are weary and fall away Such neuer had this armour well fitted vnto them as Iudas and Demas Ver. 14. And your loynes gâ—rded about with verity NOw followes the manner and meanes of performing the former dutie for which end the Apostle doth distinctly dâ—scribe the armor of God laying down the seueraâ—l parts and pieces of it which are in number sixe The first is expressed in thâ—se words And your loynes girded about with verity But before weâ— come to the handling of this and the other particulars there are three generall obseruationâ— taken from all ioyntly coâ—sideâ—ed to be spoken of The first is this that most of these pieces are defensiue bâ—t oâ—e offâ—â—siue viz. the sword of the Spirit and that but in part bâ—ing also defensiue 2. That heere is armour for the forepart buâ— none at all for the hinder parts of a man 3 That euery part before is couered from top to toe Hence wee learne three instructions 1 That Christians must more seeke to defend themselues and maintaine their owne than to annoy their enemies Thus did Christ when hee made himselfe our example in his first conflict with Satan we see Satan first sâ—ts vpon him he onely defends himselfe and thus haue the seruants of God dealt with the instruments of the diuell from time to time This is an argument that our cause is iust 2 That in this Christian warre and conflict weâ— must neuer flie away but stand vnto it face to face There is no hope to get good by running aâ—aâ— it iâ— dishonourable to God and dangerous to our selues bâ—cause then wee lâ—e all opâ—n to the weapons of the diuell thâ—refore let there be in vs the mind of Nehâ—miaâ— Nehe. 6.11 for the diuell fights not for glory as meâ— doe who thinke it as great a glory to put their enemies to slight as to slay them but it is bâ—ood that hee aimes at wherefore let vs remember Lots wife Luk. 17. and that hee that sets his haâ—d to the pâ—ow and lookâ—s backe is vnfit for the Kinâ—dome of Heauâ—n hee that â—â—ies is vnwâ—rthy to be a soldier of Christ and thâ—refore not to flie hoping to come againe another time being in the meane while naked to all the darts of the diuell who may wound vs at his pleasure 3 Heere is complâ—at armour for the forepart a helmet comprehending the beauer and gorget to couer the head and face downe to the neck A brestplate containing vnder it the skirts or bases to couer all vnto the knees The Greaues or Bootes to couer the legges vnto the sole of the foot For thâ— right hand a sword for the left a shield Lastly a Girdle or Belt to biâ—de all together Whence the iâ—struction is that the graces of Gods Spirit that hee bestowes vpon vs are sufficient to defend and keepe vs safe So that this being compleat and sufficient armour wee need not seeke further to