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 suÌme 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 opinioÌ 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 maây sââbboâââ seruants and âhâewish maids though buâ one ãâã a houâe will perswade the rest to ãâã agaânst âhe mastââ aâd like ãâ¦ã sheepe infeât tâe whole stoâke Aââo qâaâelâiâg one with anoâher âs Mâth â4 4â ãâ¦ã odious and abâminâbâe of all is it when seruants shaâl deâââe one another â aâd commit vncleanenessâ which besides that it is most beastly vice doth moreouer brâng dishonour shame griefe and vexation and great damagâ vnto their mastârs to the great aggraâating of the sinne vnto such sâruants 5 In regard of their masters children that when they are yong they especially maids who coÌmonly hauâ that charge look vnto them louingly tenderly keep them nâarâly and cleanely and giâe them their due And because chiâdren arâ most in seruants company to take heed that they leâân no ill of them and when thây 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 followâd thereupon not only the aliânating of their affections one from another but also manâ times bâoody conspiracies for the death of one anothâr 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 thây are in troublâ and sickânâsse they labour by all meanes to be helpfuâl 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 mastârs 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 râbelling 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 themseluâs be the seruants ver 7. and in this respect though the place of seruants seeme but mâane 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 thây are the seruants of Christ 1 Cor. 7.21 3 From the ground of their subiection the will of God which âs 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 subiâction 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 Râm 12.2.1 Thes 4.3 1 Pât 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 pârfect ruâe to which if wee frame our actions wee shall be sure not to doe amisse Lastly it is a sufficient ruâe and if we haue this warrant that God doth will it wee need not feare any opposition Hence ãâã followes 1 That therefore it is no arbitraây matter to doâ or not to doe but a matter of necessity of Râlââion Piâty and Conscience wherein wâe haue to doe with âod 2 That there is no dispensation for them and therefore ãâã although mastârs 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 wherâin God shewes his loue in heâping ouâ infirmities that wherâas he might of his absolute commând haue reqâired obedieâce ãâã âather obsârues what we are mosâ moued with ãâã and ãâã he seeks to stirre vs vp Now if âââwithstanding âhis seruants be disobedient thây do both disâonouâ iâ disobeying his coâmandâmânts and doe inââry to themselues in dâpriuing themsâlues of such a blessiâg This rewârd is 1 Temporall in this lifâ for God moues the heart of their mastârs whom thââ haue sârued to recompânce their paines as of King Aâashuâââsh for Mordâcas âsteâ 8.15 who had serued âim faithfully So Mat 14 47. 25.21 In thâ parabââ oâ the ãâã Or ãâã if thâir masters ãâã hard and vnkind âod wââl moue other to reward them as Ioseph who had but an ãâã recompence of his master God moued first the âaylor to dâale kindlâ with him and afterward the King himselfe to aduancâ him highly Or 3 it neither tâeir master ãâã others regard thââ God himselfe doth giâe a secret blessing as vnto Iacob and this more-ouâr that they hauing beene themselues faithfull God stirres vp their own seruants to be faithfull to them Luk. 7 38. 2 Spirituall ãâã all other faile yet there is a recompânce of reward âiz an inheritance in heauen Col. 3.24 âphâs 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
constraine masters to performe their duties as there are for seruants 2 The dutâes may all be referred to two heads the first whereof concerneth the choyce of seruants the second the good gouârnement of them 1 For the choyce the duty is that masters be carefull to choose such seruants as be good such was the care of Dauid Psalm 101.6 And if this care be in masters it shewes plainly that they haue a care to the good both of their family and of Church and Common-wealth whereof the family is the seminary 2 This will be a meanes that masters shall receiue more good from their sâruants as also doe more good vnto them 3 It shewes that masters haue as great a care to haue their seruants about tâem good as to hâue any thing else good whatsoeuer Directions for the choyce of good seruants are these 1 That they choose seruants that feare the Lord as Dauid did Psal 101 6. for Piety and Religion is the ground of râuârence of obedience of faithfulnesse and aâl other duties 2 Such seruants wiâl pray for a blessing on their masters businesse 3 And also they bring the blessing of God with them vpon the family 2 That they choose such as be fit for that worke whââeunto they will put thâm This mooââd Saul to choose Dauid for hâs sâruaââ 1 Sam. 16.18 3 To chooâe ãâã as they may ãâã choosiâg of them shâwes a worke of charâty ãâ¦ã arâ pooâe and hâlpelesse for this wilâ bâ a moâiuâ to mâkâ tââm to âe diliâent and sââuiceable to thâir mâstârs becausâ they depeâd onely vpân them and know not what course to takâ else Now aâthough we may be dâceiued notwithstanding all thiâ yet must we not be dâceiuâd willingly but vse circumspection and takâ tryall of them before wâ enter into couânant with thââ as Laban with Iacob Gen. 29.14 Contrary is the praâtice of such who choose wicked and prophanâ swearing and swaggering seruants or popish c and so bring a curse and snare vpon their family and a plague to infâct their children and the râst of their family âo regarding neither it nor Church nor Commonwealth 2 Of such as will choose none but rich mens sonnes that may bring a great portion with them who indeed prooue most vnseruiceable of all other scorning to doe âny worke c. whereas poore mens sonnes knowing they must trust to their trade will be diligent c. 2 Concerning their good gouernment and authority ouer them it is seene in two points 1 That they haue a care to maintaine and countenance their authority 1 Tim. 3.4 For that may be applyed to masters and this is a commendatioâ of the Centurion Maâh 8.9 Reason is 1 A master by vertue his ââace doth carry the Image of God thârefore to maintaine his authority is to magnifie Gods Image and âo honouâ him and the contrary is âo defacâ this Image 2 This is a spâciaâl mâanes to haue more diligent seruice performâd bâ theâr seruants towards themselues 3 As of âoiâg âore good vnto âheir seruaâts Directioâs how this mây bee performed are 1 That they carry themselues worthy of their calling and answerable vnto it by hauing a speciall care to their owne duties to performe them faithfully that so they may be a patterne and example to their seruants 1 Tim. 4.12 For this will gaine honour to them as it did to Iâb Iob 29.89 So Dauid saith he will walke in integrity in the midst of his house 2 To keepe seruants in awe and feare That euill seruant was kept in awe though he made no good vse of it Math. 25.25 yet is it noted for a commendation of his master 3 What they doe to doe it with authority and grauity as did the Centurion Math. 8. Tit. 2.15 Contrary is that of those who carry themselues basely and abiectly in their house before their seruants being vaine foolish wicked c. This makes seruants to contemne and to despise them This made Michol despise Dauid who in her conceit had debased himseâfe 2 Sââ 6.20 And heerein Daâid offended in too much mourning for his sonne 2 Sam. 19.5 c. 2 Of such as carry themselues too remissely praying their seruants as Prethee doe this c. And if it be not done thân patience and do it themââlues Thâs ââough towards equââs it bee gentlenesse yet in such as are in authority ãâã is basenesse 3 Of such as make their seruants their fellowes and companions to play with them to drinke with them and the like whereby they become very presumptuous for all are ambitious and giue an Inch they take an Ell. 4 Of such as conspire with their seruants to deceiue their masters or mistresses of their goods so to ride abroad spend and do other things without their priuity for hereby they make themseâues slaues to their seruant snot daring to speake of their seruants wickednesse for feare lest they discouer their owne practices 5 When masters will suffer themselues to be ouer-ruled in things vniust vnmeet and vnlawfull as Zedekâah was by the Princes Ierem. 38.5 Thus they lose their authority and their seruants become their mastârs a thing intolerable Eâcles 10.7 6 In the other extreme when men are too imperious and rigorous that seruants dare scarce appeare in their prâsence but are glad when they are from them this was Dauiâs fault when his word preuailed 2 Sam. chap. 24. and of churlish Nabal 1 Sam. 25.17 Much vnlike to Iâb chap. â1 13 or Naaman 2 King 5.13 whose seruants perswadâd them The sâcond point is in well managing of their authority This consisteth in two things expressed Col. 4.1 Masters giue vnto your seruants that which is iust and equall Iust respects the place and worke of seruants and therefore it is to be done to all Equall respects the minde of the seruant when he doth seruice with good will in singlenesse of heart in absence as in presence c. Here must be ãâã ãâã ãâã ãâã ãâã equity to loue them to recompence them somewhat aboue that which the Law requires This Iustice respects 1 The soule of the seruant 2 The bodâ 3 His estate In all thâse masters are bound by iustice to doe good vnto them 1 Touching their soule âhe duty of masters is to instruct their seruants in the wayes of saâuation as Abraham Gen. 18.19 Thus did Ioshua chap. 24. and Zacheus Therefore Christ said Saluation is come to his house because hee knew that Zacheus being now conuârted would instruct his seruants So Iohn 4.53 the seruants beâeeuâd though they saw not the miracle because the Centurion instructed them in faith So Aâts 10.2 and 16.34 in this regard is there said to be a Church in the house of Aquila and Priscillâ and of âhilemon This ought to be performed 1 In regard of God who commanded 2 Of themsâlues their office requirâs it for masters are as well Priests and Prophets to prây for and to instruct their family as Kings to gouerne it And further this
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 ãâã ãâã ãâã ãâã ãâã vnder or in stead Ecclâs 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 Vâe ãâã mainâ vse intândâd by the Apostle is that as seâuants should doâ their dutiââ to their masters which they râquire so mastârs should doe those duties to their seruants which God râquires at their hands 2 This is also a ground to restraine mastârs that they doe nothing to their seruants but what they will iustifie before their great Mastâr This moued Ioseph to let goe his brethren when hâe had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâb 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 whân they detaine any thing from them and oppââsse thâm let them then thinke how theâ will iustifie this when their greater Master shall call them to account Doct. 2 Mastârs 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 seruaâts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mât. 24.49 This serues further to curbe and bridâe the insolency of masters aâd 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 spâciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâr 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 aâd 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 gâorious and excellent how then ought masters to râspâct him and the rather to be mooued to performe thâir duties vnto their seruants as we see the sâruants of great men aâd Noble men are most dutifull and râady 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 vnchangeabâe and vnpartiaâl 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 miâisters 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 subieâtion 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 Sennacâeââb 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 ãâã ãâã ãâã ãâã ãâã 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 belââued saying downe both the generaâl 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
1 Pet. 2.18 which affection in a seruant if it be wanting he doth indeed deny his master to be a master Mal. 1.6 The meanes to worke this feare is to consider the place of his master namely that hee is in Gods stead Signes of his feare are 1 When the heart of the seruant desires to please his master as Abrahams seruant did Gen. 24. the whole chapter sheweth it Which further sheweth it selfe by a certaine ioy and delight they haue when they haue done any busines succesfully and for their masters profit as Abrahams seruant did Gen. 44. vers 26.27 2 A care not to offend them as was in Ioseph Gen. 39.8 9. which breeds a griefe in them hauing done any thing offensiue as Onesimus was no doubt grieued for his running away and would not returne without a letter of mediation from Paul his masters speciall friend Contrary to this is 1 Slauish feare as was in that idle and vnprofitable seruant Mathew 24.25 25. 2 Despising of their masters 2 Tim. 6.2 manifesting it selfe in two branches 1 Into light esteeme of their masters as Agar of Sarah her mistris Gân 16.4 2 In a vile and base esteeme of them as when they are poore c. Wee are now come to the kindes of duties and first of Reuerence which is an outward manifestation of that inward affection of the heart To be declared 1 By speech and that first to his master two waies 1 By refraining his speech in a good and commendable silence not speaking in his presence or being in talke to breake it off when he commeth in presence c. which shewes a great honour that he beares vnto him Contrary to this is sawcinâsse and ouer-boâdnesse in prating to him as their equâl A great fault in seruants who especially should be swift to heare and slow to speake Iames 1. Yet are there times when seruants may and ought to speake 1 When their masters require them 2 When it may bee behooffull for them as when it tends to the good of their masters as 2 King 5.3 Or when they would perswade them to that which is good and they are against it as Naamans seruants 2 King 5.13 Or when they would more fully vnderstand their masters meaning so did the Disciples of Christ ask him many questions or when some scruple doth arise in the seruants minde concerning the businesse as Gen. 24.5 Or to cleare their innocency when their master suspecteth any thing of them 1 Sam. 24.9 c. Contrary to this is stoutnesse and stomackfulnesse when they will not speake nor answer Pro. 29.19 For the manner of their speech note these things 1 In titles that they bee honorable and beseeming their masters places 2 That their words bee few especially if they obserue that their masters be vnwilling to heare of any talke in that businesse as Iohn the last vers 21 22. 3 Their answer must be meeke gentle and humble 2 King 6.2 3. 4 It must be seasonable not when they are cholerick 5 Aboue all things their speech must be true to which in this regard they are bound by a speciall band Contrary to this is 1 Pride scorning to reuerence their masters with fit titles 2 Scolding as in many shrewish mad seruants that will giue word for word yea and will haue the last word 3 Muttering and mumbling speaking neuer a plaine word 4 Lying like Gehazi shewing hereby the small respect they carry of their masters The second thing is speech of them which must be the same to others as it is to their master else the other will prooue but fawning and hypocrisie To this end 1 Let them say nothing in his absence but what they would be willing hee should heare himselfe 2 Let them speake of him in such sort as others may see he makes account of his master and mistris 3 Not to speake of any thing that may discredit them 4 To maintaine their credit against others Contrary to this is 1 To discredit their masters vniustly by telling vntruths 2 By blazing abroad secrets as many seruants doe when they meet together and as it comes to passe when seruants are changed 2 By their carriage which is another euidence of that reuerence and feare which they beare vnto their masters Yea the most proper for if their actions doe not agree with their words they are but flatterers and fawners yea their owne words will condemne them Luke 19.22 There are three branches wherein this Reuerence consists 1 In a dutifull obedience 2 In an humble and decent behauiour 3 In apparell Obeisance in comming to them going from them receiuing an errand from them bringing a message to them to make obeysance see for proofe Gen. 27.29 bow downe to thee 2 King 2.15 Behauiour that it be modest humble and lowly as standing in their masters presence 2 King 5.23 and 10.8 And though Salomon was a King yet this is common to Kings with other men and wherein some may obiect that by standing is meant no other but to serue and minister as Deut. 10.8 Wee answer that neuerthelesse the reason of this phrase shewes that they that minister must be ready to performe all things standing vncouerd as at all times so especially in the Church where God and his Angâls are to behold their good order also âheir lookes ând countenance must be sober and modest Contrary to this is the carriage of proud seruants that scorne all courtesie towards their master which commeth to passe when their master is poore and meane whereby they shew plainely how little they âegard Gods ordinance and the image of God which their master how meane soeuer doth beare Apparell that it be bâcomming the state of their condition of subiâction for this is one end and vse of apparell for to distinguish those of higher and more eminânt degree from other lower and inferiour This was that which the Queene of Sheba noted in Salomons seruants 1 King 10.5 euery one being suited according to his degree Contrary to this is the practice of most seruants now a daies whom by their apparell a man cannot distinguish from the children no not from their masters and mistresses themselues all their wages and what-euer else they can get either from their friends or by purâoyning oft times from their master or by other meanes it is all spent in apparell And if the master and mistresse make conscience of going soberly the seruants will many timâs goâ finer than they So much for reuerence The second generall duty is obediences the most principall and surest euidence of their dutifull subiection as also of their masters authority for reuerence is performed also to others Col. 3.22 To which is contrary rebellion and disobedience in seruants the greatest impeacâment of the masters authority and indeed that which doth plainely deny his place faults in the former may come of rudenesse and may be borne withall but this is intolerable This duty doth manifest it selfe 1 In the parts 2 In the
âxtent The parts of it are partly negâtiue partly affirmatiue Negatiue that they do not any thing of their own heads without or against their masters knowledge and consent for seruants during the time of their seruice are their masters goods and so are all their actions to be done not for their owne but for their masters profit and therefore good reason that hee should haue the guidance and direction of them Againe the masters will must be a rule and direction of all their actions and therefore did Abrahams seruant enquire the meaning of his master Gen. 24.5 Therefore the cares of seruants were boared thorow to signifie that their eare must be alwaies attentiue to their masters will More particularly this duty is seene in these points 1 Seruants are not to goe abroad about their owne businesse without the consent of their master Contrary was the practice of Gehezi going out after Naaman vnknowne to his master 2 King 5. 2 They may not enterprize and goe about their masters businesse without his direction doing that worke that likes them best Prou. 31.15 For it is the masters duty to allot vnto seruants their worke as well as their meat Contrary is when seruants will be their owne choosers âs happens where there be many seruants and also thaâ practice of many who are so selfconceited that they thinke things will neuer well succeed vnlesse they be âone after their own head True it is if they be more ãâã as it doth so happen many times then their ãâã theâ maâ meekely aduise them as Ioab did 2 Saâ 2â 3. But if they will haue their own mind they must doe iâ as the Kings word preuailed with Ioab ver 4. 3 In the time of theiâ seruice they are not to marry without their masters consent So masters did giue wiues vnto their seruants Exod. 21.4 Contrary is the practice of those that doe take the aduantage of the law and marry themselues of purpose to bee free and to defraud their masters of the rest of their time 4 In disposing of those goods that doe belong vnto thâir masters they may not giue away any thing foâ charitable vses without their consent 5 Being hired by them they ought not to hire themselues vnto any other without their full free consent Iacob hauing serued out his time did neuerthelesse tarry with Laban still hee being vnwilling to let him depart Gen. 30.26 27 28. So farre was hee from going away without his consent And whereas chap. 31. ver 20. hee went away priuily 1 hee had the charge oâ God to bee gone 2 His time was out Howbeit this practice of Iacobs is not iustifiable neither can be alleadged for imitation in seruants For seeing Iacob had Gods commandement for to goe away and his promise for safety in his iourney ver 3. why could hee not haue had his departure knowne to Laban whose wrath hee needed not to feare God being as ready to haue deliuered him from the danger thereof then as hee did afterwards verse 24 Contrary is the practice of lewd seruants who runne away from their masters like Shimies seruants 1 King 2.39 and as Agar Gen. 16.6 If their masters be cruell they must doe as the Angell counselled Agar verse 9. submit and humble themselues see 1 Pet. 2.18 The affirmaâiue part of obedience is that they be willing and ready to doe whatsoeuer their master will haue them doe This is the truest marke of hearty obediânce for the former may many times arise of fullennâsse This must be manifested 1 In regard of the masters command that hee hauing a power to commând the seruant ought to obey doing that which hee râquireth readily and willingly without pretending excuses or enquiring a reason of what hee commands Math. 8.9 which example belongeth to all seruants Samuel who was in a manner Eliâs sâruant when he was called by âod hâe supposing it had beene Eli went vnto him a second and a third time albeit the time were vnseasonable thaâ Eli had at first told him he called him not which might haue beene an excuse not to haue come a second and a third time 1 Sam. 2.6 c. Abrahams seruant questions not about the difficulty of that long iourney which he was to take by his masters coÌmand Gen. 24.4 Eliahs seruant goeth to the top of the hill seuen times although hee saw nothing till the seuenth 1 King 18.24 The plow-man that hath laboured all day doth neuerthelâsse first serue his master when hee commeth home before himselfe do eate and drink and take his rest Luk 17.7 All to shew that he must not be wâary nor take vaine excuses and pretences for not doing his masters command but do it he ought although it seeme neuer so much without reason vnto him Contrary to it is the disobedience of seruants to their masters command and euen then most commonly when they haue no need of them Iob 19.61 like vnfaithfull Zâba 2 Sam. 19.26 This is a most foule offence in seruants and of all others doth most prouoke their masters seeing that hereby they in their hearts doe plainely deny his authority ouer them 2 In regard of his instruction tending first to their âemporal good as of prentizes and such as are coÌmitted vnto others onely for this end that they may learne their trade For 1 The master being bound to teach them they are likewise bound to learn and to follow his directions 2 This is the end why they were placed with them 3 The benefit and profit is great for hereby they come to liue of themselue another day c. Contrary is the practice of idle dull and heauy seruants that regard not their masters teaching who care not so they may weare out their yeeres though at the end of them they haue not learned their trade heereby shewing themselues enemies to thâir masters in discrediting them to themselues by depriuing themselues of a meanes to liue heereafter and to their place wherein they are vnprofitable members 2 To their spirituall good that as it is the masters duty to instruct his seruants in the feare of God so must they hearken vnto him Ioshua had such seruants else hee could not haue said I and my house will serue the Lord Iosh 24.15 Such were in the family of Priscilla and Aquila Rom. 16.5 So Philem. verse 2. The Rulers seruants beleeued vpon their masters relation although they were with him when Iesus spake the word Iohn 4.53 The necessity of such instruction as also the vnspeakable benefit that ariseth hence should moue seruants to the performance of this duty But wee see the contrary in almost all seruants who of all others will not bee seruants to religious men such as are all naturall men who are more ready to follow the Diuell and those that beare his Image than God and such as carry the Image of God And it is a common complaint that prophane men haue better seruants and haue their worke better performed than godly
vnprofitable and hurtfull Prou. 18.9 Yea all slothfull seruants are theeues robbing their masters of their best paines labour which is as due to them as meate and drinke to seruants Such idle seruants are those who if they bee sent of a businesse will haue much talke and prate about it before it can bee done Prou. 14.23 It is also hurtfull for themselues for hee that is slothfull for his master will seldome be diligent for himselfe 3 Lastly herein is required Faithfulnesse a chiefe and principall dutie of seruants and to bee referred to the whole manner of their obedience This is implyed too here by good will and in that must serue their masters as doing the will of God whose will it is that euery one bee faithfull in his place And it is expressely commanded Tit. 2.10 And the Apostle takes it for a ruled case Heb. 3.5 implying that if he were a seruant hee must be faithfull for this were those seruants that receyued the Talents commended by Christ Mat. 25. and thus Christ himselfe was faithfull Hebrews 3.2 Reason of it is because seruants are stewards and must giue an account of their taske committed to them as Luk. 16.2 both to their masters and to God who will finde them out if they bee vnfaithfull Contrary vnto it is fraud deceit vntrustinesse theeuishnesse c. In seruants whereby they bring vnto their master hurt and damage But not to insist in the generall let vs see more particularly wherein this faithfulnesse is required This is 1 In regard of their masters goods in a double respect 1 In keeping safe all such goods of their mastârs as are committed to their charge that through their carelesnesse and negligence nothing be lost thus was Ioseph faithfull that his master durst trust him with aâl that he had Gen. 39. And Iacobs examplâ is a worthy patterne for aâl seruants Gen. 31.38 39. Where also we see that if any be impayred and lost by seruants negligence it doâh indeed belong vnto them to make it good That word which the Apostle vsâth 1 Tim. 6.20 ãâã ãâã ãâã ãâã ãâã is a metaphor taken from seruants âor this is the end why they receiue them into their homes and put them in trust with their goods themselues being then more secure and not looking to them so much as otherwise they would trusting vpon thâir seruants faithfulnesse Contrary to this is carelesnesse in seruants and want of due circumspection whereby many times great harme comes to their masters estates as in not taking care to their fire and candle not shutting their doores and windowes suffering their clothes to be spoylâd their meate which is soared to mould and spill contrary to the practice of Christ Math. 14. 15. Iohn 6.12 And for sâruants in the countrey that leaue opân gateâ and gaps letting in other mens catteâl to wrong thâir masters especially in haruest time and the like 2 That they doe their best and vttermost indeauoâ to increase thâir masters estates then they maâ be the better for them as Gen. 30.27 29 30. Math. 25.20 22. This must be added to the former for the seruant that did but oneây keepe his Talent was an vnprofitable seruant Math. 25.26 Contrary to this is fraud and deceit of seruants in purloyning from their masters or detaining from him that which is due vnto him Titââ 2.9 whâre the word vsed ãâã ãâã ãâã ãâã ãâã signifieth to dââaine any thing to ones âelfe that bâlongs not to him and it to put apart to his ãâ¦ã did Act. 5.2 wherâââs word is likâwiââ vââd And âhâs fraud is not onely in appaâânt thâââ as in taking mony ãâã of âheir masters pursâs boxes and counâârs c. but in morâ sâcret prâcticâs also as in puâting into their account of expences more than they ought in lâauing out of their receits somâwhat which they shouâd hauâ put in as did that vniust steward Luke 16.6 7. whom Christ commândeth not for his faiâhfuâneâse but for his wisdome in proâiding for himsâlfe likewiâe in spending more about their mastârs busiââssâ than neâdâth wâân they sell a thing for more than thâir mastâr sââtâth pricâ to keepe that vnto themseâues which doâh indeââ bâlong vnto their mastârs Also by inuâigliâg awaâ their maâtârs customers against thây seâ vp thâmâelues By receiuing gifts without theâr masters knowledge c. Oâiâct But some sâruants will say My master holds mâe shorâ and kâepes from mâe my due therefore I may helpe my seâfe Answ A sinne in thy master cannot excuse a sinne it thee Did not Laban wrong Iacob and deale hardly with him Yet we see Iacob vsed no dâceit to helpe himselfe but wee see how God blâssâd him for his faithfull seruice 2 This faithfulnesse is required in regard of businesse committed to them in the execution whereof they ought to be faithfull That is besidâs speedinesse and diligence before spoken of they must feare the Lord that their mastârs busines may prosper vnder their hands without whose blessings nothing succeeds well Wherefore in seruants there is a double bond to tie them to Religion piâây and the feare of God both their own good in reâpect of themselues and also their masters good which may come by a prosperous successe of their businâsse and for this cause they ought âo pray for Gods blessing vpon their labours as did Abrahams seruant Gen. 24.12 and to giue thankes for any good successe as that good sâruant also did vers 2â This being a meaâe to mooue God to continue his blâssing another time Contrary to this is irreligion and prophanenesse in seruants who in stead of a blessing bring a curâe vpoâ their mastârs family aâd therâby doubâe their sinne in that they not onâly dâstroy their owne soules but bring also damage vnto their masters 3 In respeât of thâir masters councels and sâcrets that âhey conceale thâm as Ieââmiah did Zâackiâhâ Ierem. 38.24 27. This is a property of a faithfull heart Prou. 11.13 Prouided that thâ matter they conceâle be not to thâ hurt of thâ State the Chuâch City and place whâre they are or any particular mân Thus did Ionathan reueale Sauls counsels vnto Dauid Contrary to this is a trâcherous blabbing abroad of such secrâts as are to be concealed Prou. 11.13 and 2â â9 which is the vsuall practice of seruants when they meet toâether still to be taâking of housâ-businessâ and what is done at home Hither also is to be refârred the concealing of the iâfirmities of their masters aâd yet nothing more common among seruants thaâ still to be talking what faultâ such a one haâh ând such a one c. 4 In regard oâ their fellow seruants faithfulnesse iâ required of them in being a good âxample vnto them by stirring them vp by their good coânsell to be faithfull and conscioâââle in their seruice and by helpiâg them whân the grâaâer burdân is laid vpoâ them Contrâây to ãâ¦ã when onâ will bâ enticing oâ aâother from that dâty which they owe ânto their masters
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 thrâatnings and knowe that euen your Master also is in heauân 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 hardâr to be pârformâd 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 pârsons that are attândant vâto tâem whether they bee chiefe or such as being vnââr others haue seruants vnder them Them that is to âeruantâ befoâe mântionâd Doe the same things This seâmeth a strang phrase What may some saâ must mastârs obââ anâ reuerence their seâuantâ c No tâis may beâ vndârstood 1 With rââârence to ãâã dutiââ aforegoing namely not vnto thosâ proper dutiâs that bâlong to sâruants but to those common rulâs of equity tâat belong both to masâârs and ââruants as to doâ aâl things in simplicity of ãâã c. 2 Or to the vârs immâdiatly aforâgoing that being a generall âuâe belonging to all sorts to doe the good thing that belongs vnto thâm in their place aâd calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâall duty that ought to passe betweene them that is in generall that duties are to be performâd of both one to the othâr aswâll masters to seruants as oâ seruants to masters All these do not crosse one another but ãâã a common equity betweene masters and seruaâââ a mutuall duty though not an equality This is âxprââsed by the Apostle Col. 4.1 And this is exprâssâd to meete with a conceit of many masters that thiâkâ indeâd their seruants are boând to them but tâat thâmââlues are not tied to their seruants ãâ¦ã to sâeke the good of their seruants ãâ¦ã gouâânment aswell as seruants are to seeke their mastârs by theâr obedience Putting away threatning not that this is simply a vicâ and so forbidâân for it is lawfull and sometimâ to be vsed but the excâssâ is âoâbiddân The reason of mentioning of this vice of mastârs rathâr 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 âol 3.19 And also Fathârs to prouoke their childrân ver 4. 2 Because Infidels aâd heathen men thougât they had an absolute power ouer seruaâts of life and dâath thârfore lest these newly conuerted to Christianity should reâaine any such conceit hee biddeâh them forbeare rigour But for the furthâr meaning of the word wee are to considâr that by thâeatning is mâant aâl rigour in thoughts countânance lookes word and actions so that by forbâaring 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 amândmânt In all these mâsters are to moderate their threatning Furthârmore 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 mattâr graunted therefore he saith Know yâe Your master Some copies haue both yours and thâirs Very fitly for the sencâ buâ the particle ãâã ãâã ãâã ãâã ãâã Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâte authoâity but are vnder the authority of anothâr Mastâr to whom they must giue an accompt and therefore to take hâed lest if they pârforme not their owne duties theâ prouoke this their Master to wrath Now He is dâscribâd 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 ãâ¦ã 15.3 that hâe seeth and doth take noâice oâ all ãâã that hâ is an Almighty God able to exâcutâ venââânce 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 signifiâth the Greek ãâã ãâã ãâã ãâã ãâã Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pârson iâ Scripture is meant the outward quality and coâdition of men in regard of greatnessâ meanânesse superiority or infâriority 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 âerson and therâfoâe did the Arâopagitae iudge in the darke c. This is noted to meâte with another conceit of mastârs that might thinke that God would respect them being greaâ and in place of authority rather than their sâruants 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 heâre and in othâr places doe tâstifie 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 râquires good to bee done againe And lastly by the Law of the Land In Indentures the mastâr 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 thâm than they to their seruants therâfore to be carefull for the performaâce of âheir 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 fâom the neglect of their owne in themseluâs 2 For ministârs that they be not partiall in vrging these duties but prâsse them vpon the masters as well as on the seruants and the rather âecause 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 greatâst 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 Direâtions 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 pâblique mânistery 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 âffectuall 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 wâereby 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 thây haue couenanted no such thing with seruants yet must they instruct them because God hath commandâd and their offâce râquireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâs 3 Thosâ that kââpe their sâruants from Church and send thâm hiâher and thither on the Sabbath day 4 Such as make feââts in their houses on the Sabbath day And hânce it is that in many housâs inferiour officârs âr goe to Church but once in a yeâre to recâââe 5 Those âhat âre so long a dressing c. thaâ theâ come to Câuâch in no time their sâruants also tending on thâm 6 Such as will haue their seruants attend on them to the Church but thân thây 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 hâaâth as to aâford them food for quantity suâficient for quality wholsome mans mâat as wee say for time seasonable 2 Apparell nâcessary against heate and cold and also decânt and comely 3 For labour that it be moderate not too much to opprâsse them 4 To allow them râst 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 thây die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâd 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 couenantâd yea in kindnâsse 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 âoath 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 therfâre 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 mastârs 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 estâeme 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 compâsse of their poweâ not to go beyond it as not to coÌmand aâything vnâawfull or vnmeete in regard oâ tâe aâe sâxâ coâdition or conscience of thâir seruaâts or any thing that may endânger their life for they haue no power ouer it 3 That the master let his seruant bâe 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 dâale 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 subâection
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 sâlfe 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 âis excâllency 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 ãâã ãâã ãâã ãâã ãâã 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 Thâre 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 thâugh all thiâke that God is to be honouâed 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 infeâiority 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
is the Law sayd to be better then gold then much fine gold of Ophir So excellent mysteries are therein contained as neuer entred in mans heart yea the Angels desire to looke into them 1. Pet. 1.12 Such mysteries as concernes not our worldly wealth but the saluation of our soulâs In regârd of which the mysteries of all other bookes are straw and stubble drosse and dung And indeed what learning haue other bookes that is not in the Scriptures For dost thou delight in Truth This Word is the Woâd of Truth both for the Author for the matter and for the effect giuing vs assurance that it is the truth Wouldest thou haue deepenesse and profound knowledge Where 's greater profoundnesse then in the Scripture Wouldest thou bee an Antiquary Here is a story from the beginning of the World Delightest thou in the Law Here is the ground of all lawes whence they spring issue Delightst thou in Histories Heere are all sorts admirable for pleasure and profit Or in Chronologie No where is the like for truth or for length of continuance euen for 4000. yeares in seueral persons lineally descended from Adam to Christ Now the Word saith S. Paul to Timothy 2. Tim. 3.16 is profitable first to teach secondly to conuince thirdly to correct and to instruct According to these properties let vs make seuerall vses Vse 1. This then teacheth vs first that therefore we ought to know the ground of those things that we beleeue we must search the Scriptures 2. That it is necessary that the Scriptures be translated that all may search 3. That the Scriptures are plaine or may be vnderstood by those that will search else why should we search 4. That the Scriptures are a sufficient rule and direction and therfore Christ bids them search in the Scriptures and no where else 2. This refutes the errors of the Papist who haue many positions cleane contrary vnto this Doctrine as 1. That people are to be kept in Ignorance 2. That the Scriptures must bee read in an vnknowne tongue 3. That Traditions Fathers and Councels must bee ioyned with the Scriptures 3. For Correction It serues to reproue diuers sorts of men Some care not to reade the Scriptures but of all bookes make lest account of it Chronicles Histories Playbookes are often read the Scriptures seldome Some will not suffer a Bible to be in their houses and count it a reproach to carry a Bible to Church Some will reade at Church and turne to places as they are quoted but neuer at home their businesse suffers them not who yet are better then many that will bring other bookes to Church and while the Minister is preaching reade those Some content themselues to haue read ouer a number of Chapters at a time without any further search Some read and labour to search out the true meaning of places but all is that they may know the occurrences of things bee able to reconcile places and maintaine them against the Aduersarie who yet faile in this duty in that they are not cast into the mould of the Scripture and by their search doe not finde out the hidden Pearle Christ Iesus 4. For Instruction it shewes that this is a duty belonging to all to performe and for our Direction in searching of the Scriptures it is necessarie 1. That we haue the Scriptures in our houses in our closets that wee reade them diligently and frequently with study and obseruation that we attend to reading hauing thereunto appointed times at rising at going to bed that besides publike reading in the Familie we vse priuate reading by our selues Not to tie our selues to reade ouer three chapters a day so to reade the whole Bible in a yeere but that we mark what bookes are easie what more difficult what best retained in memory what more hardly and according to make choice of places and to reade those that are most needefull and profitable for vs and such bookes as are hardest as the Epistles of Paul and the Poeticall bookes Iob Psalmes c. to read them often 2. That we doe not reade without calling vpon the Name of God for direction to open our eies that we may vnderstand his will 3. That wee reade with a minde to subiect our seluess to it 4. That in reading we gather no collections contrary to the Analogy of faith contained in the Creed Commandements and Lords Prayer 5. That in those things wee vnderstand not wee seeke for such helpe of others as we may for the finding ouâ of the truth c. The reasons brought to coÌfirme this precept are two the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation For in them ye thinke c. Herein consider first The Substance of the reason Which is that the Iewes thought in the Scripture to haue eternall life Which is not layd downe as a false opinion but as a true and orthodoxall ground the more also to checke them who although they had so good an opiâion of the Scriptures yet did not search them Doct. The Scriptures were written for our saluation that we might haue eternall life Ioh. last and last vers For they first declare in generall the good will of God to saue man secondly they shew the meanâs whereby wee are saued Thirdly they woâk Faith wherâby we come to be partakers of this meanes From the Inference of this reason note first That all that haue the Scriptures in high account doe not make true profit and benefit by them as the Iewes here And so did they highly esteâme of Moses and yet beleeued him not Secondly that the good opinion that we haue of the Scriptures ought to stirâe vs vp to search them else it will be a witnesse against vs. 2. The second point to be noted is the manner of laying it downe yee thinke not haue for they missed of it Doct· Many looke for life and saluation that in the euent ând issue are deceiued Rom. 11.7 thus doe all Heretikes Idolâters c. The reason is because they mistake the ground they build oâ a wrong foundation they cast anchor on quicksands that ân the end swallowes them vp Vse Note this against such as thinke they may bee saued in any religâon so they haue a good conceit 1. Thes 5.20 2. To discouer the value hope of many that professe themsâlues Chrâstians who whatsoeuer they doe yet will say they âeane well and haue a good intent The second Reason is in these words They are they which ââstâfâe of me Because the Scriptuâes giue witnes vnto Christ whiâh in that it is added aâ a reason and motiue to search ãâã Scripturâs it giues vs to vnderstand first That Doct. Christ Iesus is the maine and chiefe Treasure contained in them Runne we through the whole Scripture we shall finde this true how it alwayes points at him Luk. 1.70 Luk. 24.27 Act. 10.43 For Christ is the onely Author and meanes whereby we attaine
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 himâelfe 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 Chââstâanity which are set downe in the fourth and part of the fift Chapter vnto the 20. vârse 2 In the performance of the duties belonging to their particular ââllings 1 In generall verse 21. hee layeth down the âuty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Kiâgs themselues Now this subiection must be in the feare of the Lord which shâweth first the cause of it it ariseth from the feaâe of the Lord Deut. 5.29 Eâclesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubborâe to yeeld râady and cherefull obedâence 2 This shewes the restraint and manner of pârformance 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 Sâuls obeying the people 1 Sam. 15.15 21. and also of Aaâons yeelding to the children of Israel in making the calfe Exod. â2 for God is the highest and againe God is our Iudââ This caution must be vnderstood in all particular dââies tâat ensue Now from this genârall ground the Apostle comes to some particular functions or callings and the duties belonging thereunto Hence wee learne this instruction from this in that the Apostle stayeth not in the general duties of Christianity but from thence descendeth to the particular offices of such generall callings that it is not sufficient to performe the generall
duties of Christianity vnlesse we practise the seuerall duties of our particular vocations as the Apostle heerein is as carefull to set downe the one as the other and to the Colossians the like Chap. 4.5 And the Apostle Peter in his Epistle exhorts and in the 2 Chap. ver 15. of Titus the Apostle shewes that this is a thing that the Ministers ought to teach the people as is plain also in the 5 Commandement in which euery one is ranked into certaine degrees There are 4 considerations to stirre vs vp 1 That those seuerall places and callings wherein we are set are appoynted of God and that hee prescribes the duties belonging vnto them 2 That the particular callings wherein wee are set serue to make vp the comlinesse of the Church of God and the beauty of the body of Christ Iesus now wee disturbe this comely order when we either exalt or debase our selfe too much or liue out of our callings 3 These are the bonds whereby wee are bound and knit one to another and by which wee both doe much good and reape much profit one of another Eph. 4.16 4 That the generall duties of Christianity cannot better be shewed then in the practice of our particular duties of our seuerall callings Vse 1 That euery one doe obserue that place wherein God hath set him herein we must haue recourse to the word which shewes vs direction to walke in the same Tit. 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 obâeruing 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 kâow 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 ând the more free they are from pubâike 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 Eâi a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both familiâs 1 Tim. 3.9 ãâã he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chiâde will neuer proue a good subiect These doctrines serâe as prâparatiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the duâies that belong to the particular callings heere mentioned and first to shew the duties âo 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 âheir 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 absolutâly necâssary for the prâseruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furthârance 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 opposâd to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vesselâ in holinâsse 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 couâsell of the Apostle 1 Cor. 7 4 5 and of Sâlomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our sâlues 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
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌmandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and ãâã the Crowne on them therefore wiues must not âhinke it sufficient to hâue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâct and obedient to their husbands but aferwards haue growne stubborne and âo lost the comâort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâl was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the âmage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâet sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. 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 Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâcause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌd herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation ãâã ãâã ãâã ãâã ãâã But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâd her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
to mooue wiues to the performance of these duties Hence these Corollaries 1 There is as good reason the wife should yeeld subiection to her husband as the Church to Christ 2 That by this subiection the wife shall haue an euidence within her that she is of the Church Now for the generall vse of all If these duties be required of wiues how carefull ought parents to be to make choice of such husbands for their daughters as be men of knowledge wisedome and fearing God to whom they may willingly submit themselues Vers 25. Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it THis duty of Loue is a generall duty and compriseth vnder it all other duty running thorow all the branches of them And it is shewed by the husband 1 In the vsing of his authority and this two waies 1 By a tender respect towards his wife 2 By a prouident care to prouide for her Tender respect is either inward and this 1 In opinion as touching both her Place to account her his yokefellow her Person to account her in particular the best wife he could haue had and the most fittest for him though other may excell her in beauty riches or other good qualities 2 In Affection to delight in her onely Or Outward that hee carry himselfe as a mân of knowledge 1 Pet. 3.7 And this is shewne 1 By giuing no iust offence vnto her 2 By couering that offânce which she shall giue vnto him That he may giue no iust offence to her he must haue regard and respect 1 To the duties which she performeth 2 To those things that belong to himselfe In the former that duty of the husband is 1 Kindly to accept what his wife performeth This will be a witnesse of his loue to her and a great incouragement otherwise it will minister griefe and tediousnesse vnto her This is manifested first in regard of her Reuerence That he answer her courtesie with courtesie againe for this may well stand with his authority neither doth it preiudice it at all This condemnes those that Lordly ouer-looke their wiues 2 In regard that shee will doe nothing without his consent hee must willingly yeeld her his consent as the Shunamites husband did 1 Kings 4. Alwaies prouided that thâ request be iust and lawfull 3 In respect of her obedience he must haue a care that hee be not rigorous to exact all that hee may Nor to call her to so strict examination as hee doth his seruants Yea his heart must trust in her and account her faithfull and yeeld a generall consent to her in many poynts as 1 Hee must note what is most proper vnto her and heerein giue ouer the charge vnto her for the tryall of her wisdome and manifestation of his faithfull trust he reposeth in her as in gouerning the house 1 Tim. 5.14 Trimming and decking of it prouision of victuals education of young children care ouer the maid-seruants Yet still interposing his authority to moderate there where he sees excesse 2 Another duty is to commend and praise her where he sees her doe well Prou. 13.28 29. Now in respect of those things that belong to the husband to be performed to the wife the duty is That in all things he vse Gentlenes Mildenesse Amiablenes and Familiarity Whereunto is that bitternesse mentioned Col. 3.19 opposed where a metaphor is vsed taken from such things as are bitter in the taste as gall c. which when it is mingled with other sweet things maketh them distastefull So if the husband in his authority reproofes commands c. things in themselues wholesome shall be bitter and fierce the wife will neuer brooke nor disgest them In particular this is shewed 1 In his speeches of her 2 In his carriage to her That he speak of her to others with that mildnes that others may see hee loues her otherwise rayling and reprochfull speeches of her will make others to brand him for an vnkinde husband and also if it come to his wiues hearing cause her to be offendâd âoth for that hee loues her not and also doth thus ãâã her To her selfe his speeches and ãâ¦ã must sauour of gentlenesse as doe thoâe ãâ¦ã to the Church in the Canticles such like ãâ¦ã be vsed in familiarity vpon occasion though not vsually 2 In instruction to doe it with meeknesse 1 Tim. 2.25 Also that he proclaime not her ignorance to her children and seruants but for the publike to instruct her rather by the childrân and seâuants in Catechizing of them as in tâaching children their dutie we teach old men though wee name them not Reseruing particular instruction to be vsed in priuate 3 That in bidding her do any thing he do it rather by wishing and desiring that such a thing were done and by praying and intreating her Philem. ver 8 9. Gen. 12.13 than by commanding But yet in commanding he must obsârue 1 For the matter 1 That hee command nothing which is vnlawfull nor forbid any thing that is lawfull 2 That hee command nothing which in her conscience she cannot yeeld vnto yea though himselfe know it to be a thing lawfull yât must hee wisely weigh and consider whether it be a matter of great moment and consequence if not to gratifie his wife and to tarry till shee be better perswaded and not to exact it at all 3 That hee command nothing vnbeseeming her place as Ahashuerosh did therein offending or that which shee is vnwilling to doe or that which is idle and friuolous for this makes her thinke that hee hath a light âsteeme of her 2 For the maner that he do it not too frequently but vse it as a sober graue man doth his sword though he weare his sword yet he drawes it but in time of need not vpon euery light occasion like a swaggerer Nor peremptorily whân there is no necessity Nor proudly vpon ostentation as many will boast what they can make their wiues doe that they can make them light a pound of Candles at the wrong end c. 4 In Reproofe that hee doe it gently with exhortation intimating that such a thing was done amisse For the matter of reproofe hee must haue care 1 That the thing he reproues her for be alwaies iust and true auoyding hârein two faults 1 Ouer-much credulity not rashly receiuing a report of her 2 âuspicions which are the seed of iealousie the bane of marriage 2 That it be weighty heereby to shew how hardly hee is drawne to it that euen necessity constrainâs him because of some danger either to her owne soule or their estate This also manifesteth his loue vnto her Hence wee read that when husbands did reproue their wiues it was vsually for sinning against God Gen. 30. Iob 2.9 2 Sam. 6. Especially if the thing be priuate for otherwise if it be a light matter the wife will think it to be nothing but reuenge For the manner 1 That hee doe it sparingly and rarely to
their power to command 2 The Apostle in that place speaketh of man as opposed to God in the text as subordinate to God there so to please men as to displease God heerein pleasing of them standing in the place of God to please God himselfe Briefely here is meant to please men in God for God and vnder God So that so farre as seruants can approue themselues to God and haue the testimonies of a good conscience and withall please their master this man-pleasing is lawfull 2 If masters forbid any thing that is by God expresly commanded seruants must not therfore abstaine So did Daniel Dan. 6.10 Reason is we haue a good warrant so to doe euen of God himselfe and if a man haue the warrant of the King what need he feare although an inferiour magistrate doe forbid him Thus if seruants be commanded not to giue good weight they must not doe it although they may keepe the price which their master sets so if to breake the Sabbath and the like Onely let them be sure and certaine that God hath forbidden that which their master hath commanded Contrary heereunto is slauishnesse and timorousnesse when they feare their master more than God For the auoyding of these extremes and the better to performe the former duties let seruants 1 Labour to be fully instructed what is the will and commandement of God Ephes 5.17 2 Let them labour to haue their mindes possessed with the true feare of God 3 Let those seruants that be at liberty haue a carefull respect in chusing of their masters that they as well regard their inward disposition as their outward calling for this it was that Ruth followed Naomi because shee saw she was Religious 1 Ruth 1.16 4 Hauing beene brought by the prouidence of God vnder such masters as are Religious to cleaue vnto them and to remaine with them Iohn 6.68 Contrary to which is carelesnesse in seruants that regard not to what master they binde themselues be they worldlings prophane popish c. all is one to them whereby they bring themselues into many straights eyther to disobey God or to displease their master c. So much for the Extent and Restraint 3 The manner of obedience is layd downe in 4 branches 1 With feare and trembling 2 With singlenesse of heart 3 With good conscience 4 With good will 1 Feare and trembling the phrase is doubled to shew the necessity of the duty by feare is meant all the former and respect which seruants owe to their masters by trembling is meant an awe feare to prouoke their master to punish them For as we may feare God in regard of his power that hee is able to execute so great vengeance on vs so may masters be feared because God hath giuen the rod into their hand to execute punishment on the disobedient Rom. 13.5 Thus was Obadiah afraid to prouoke Ahab 1 King 18.9 Contrary to this trembling in the defect is 1 Too much familiarity 2. Answering againe murmuring and repining 3 Carelesnesse in prouoking their master thinking with themselues it can bee but a beating c. In the excesse slauish feare when all things are done for feare of the rod. 2 Singlenesse of heart that is that the seruice which they performe be done with an honest and vpright heart pretending no more in outward shew then they intend inwardly in the heart it is called singlenesse of heart in opposition to those phrases in Scripture of a double heart or a heart and a heart as Psal 12.2 Such an vpright heart was in Ioseph Gen. 39.8 9. Reason is because seruants haue to doe not onely with their master but also with Christ who searcheth the heart and by the same giueth iudgement of the action Ier. 17.10 2 Because honesty and vprightnesse is so acceptable vnto Christ and hee delighteth so much in it Contrary to this is eye seruice when they content themselues with the outward worke and neuer regard their heart such are most seruants 2 Hypocrisie and dissimulation when they will carry a faire face fawne and flatter yet care not what wrong they doe vnto their master as Parasites 3 Good Conscience implyed in these speeches 1 As vnto Christ 2 As the seruants of Christ 3 As doing the will of God 4 As seruing the Lord. Whence the Doctrine is That seruants must haue respect to the will and ordinance of God obeying because of it although there were no other reason Rom. 13.5 1 Pet. 2.13 This puts a maine difference betweene Christian seruants and such as are wicked and prophane 2 In this may seruants reape true comfort in hope of reward at Gods hands howeuer their master doe deale with them Contrary is that of many seruants who although they bee good at their worke yet doe it not for conscience sake but for feare for gaine or some like by-respects 4 Good will which respects the minde of the seruant and it is either in regard of himselfe or of his master of himselfe that his seruice bee done willingly and cheerefully of his master that it bee for his profit Doct. 1 Seruants must doe seruice with willingnes and cheerefulnesse as Christ a seruant Phil. 2.7 did the will of his Father cheerefully and readily Psal 40.7 8. Euen with as great a desire as to his ordinary food Iob 4.34 So did Iacob Gen. 39.20 For the time of his seruice seemed short vnto him which is a signe he did it cheerfully And although the reason be there rendred because he loued Rachel yet may these both stand together yea if hee had not serued cheerefully the time would haue seemed so much the longer because of that loue he bare Rachel Reasons hereof are 1 In regard of God who loueth cheerefulnesse 2 of our selues because it easeth the burden of the worke And for a motiue to stirre vs vp to readinesse consider wee of the reward that God will giue to such as bee faithfull in their calling Contrary is when seruants do their businesse grudgingly heauily and of necessity wherein neither themselues can reape comfort God not accepting of their worke nor their masters profit it being done for the most part vntowardly 2 The profit of their master to this is required 1 Speedinesse and quicknesse that they dispatch their businesse so soone as they can This was commendable in Abrahams seruant Gen. 24.33 54 56. 2 King 4.29 This speedinesse about businesse is a signe of of willingnesse 2 Diligence That they imploy all their labour and care continually for their masters good Ecc. 9.10 For this is the Talent and worke of the Lord which hee hath giuen to seruants viz. To be diligent in their place and seruâce towards their master then looke Ier. 48.10 This diligence was in Iacob Gen. 31.38 39 40. What fruit commeth by this diligence is often expressed in the Prou. chap. 10.4 and 12.24 c. Contrary to this is Sluggishnesse and Idlenesse which in a seruant how irksome it is see Prou. 10.26 how
bringing them vnto the ground of hâlpe where they must sâeke for abilitie to performe the former duties We may hence learne that wee haue no freâ wiâl 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 Mâbâethren 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 gentlenâsse 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 othâr 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 manifoâd oppositioââ against vs for Satan is still at our elbow âach 3.1 1 Thes 2.18 Thus when Christ did addrâssâ himselfe to my worke as to his ministery hee waâ tempted by the diuell Math. 4. to his passion first Peter sought âo 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 thârefore 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 mattârs 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 wâre 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 thâir 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 stroâg 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 sâânes are in theâe words In thâ Lârd 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 owâe glory tâat âee mây be depended vpon praâsâd glorified aâd 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 Sennacheââb and wee see what was the issue of their presumption but much more in regard of spiritualâ strângth as in Peter for such prouoke the Lord to lâaue tâem yea to oppose himselfe against them this confidence in their owne strength being a thing derogatory to his glory 2 Of foolish that bâing weake themselues will seeke for helpe of weake meaââs as the Israelites did of Aegypt themselues being âmpty they seâke 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 whârâas all the strength that these had was but onely sufficient for themseluâs 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 Psâl 1â 4. Wherefore we must endeauor to see our owne ãâã impotency and emptinesse how we are noâhing in our selues For 1 this will be a mâanes 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 wâakenesse we then fâie vnto God our sure Rocke
euill day that will come vpon vs as Reu. 6.11 And therâore 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 Yâa who in his owne expârience doth not finde this to beâ true Vse âhat 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 whân then is this day Answ God disposeth of it as of the day of death though it will certainely come yât wee know not when to the end that weâ might alwaies watch and prâpare 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 sâcond 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 wouâd weane vs from the world in which through ease and quiet we too mâch deâight 3 And makâ vs the moâe to âong after Heauen 4 This commeth âo passe by reaâon of the vnâaâiable maââce oâ thâ diuel who wâll vse more mâanes than one to foyle vs if it may be as hâ did to Iob and Christ Vse 1 To tâach vs to looke for one affliction afâer ânother and tâârââore âtill to preparâ our selues 2 For comâort thaâ we doâ not thinke our selues forsaken of God ââcause of mâltitude of afâlictions and temptaâionâ sâeing that it is our condition whilest we liue heere Doct. 2. Finisââd It is not suffâcient well to acquit our selues oâ somâ one of those assaults that are brought against vs but we must valiantly stand against all whatsoâuer Hence is the constancy of the Martyrs commended that endured aâl sorts of afflictions Hebr. 11.36 and 12.4 Râasons are 1 Because all the promises of reward made vnto vs be annexed with thâ condition of constancy and perseuerance to the ând 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 ãâã ãâã ãâã ãâã ãâã 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 aduârsary 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 Iâb Iames 5.11 Vse It serues for comfort and encouragement to fight valiantly for heere is the blessed issue that will ââcompânce 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 laâes 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 aâd 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 fiâst duty to be performed is in this word Stand a warre-like word tâken 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
Iudgâment Whether we be assured that oâr proâession be the true Religâon of God or no The principlâs whârâof wee must trie by the Scriptures whiâh 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 tâuth 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 âuen 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 eâes of men then to marke what is our integrity and vprightnesse whether like vnto that of Iosâph or no. 3 Finding the fountaine to be pure we are to obserue what clâare streames doe flow from thence in our words and actions Luk 6.45 Whethâr there be a correspondency betweene them and our heart as if wâe 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 hoâour 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 wiâl 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 agrââable 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 iâârifles and smaller matters which is hypocrisie Math. 23.23 4 The order of our actioÌs 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 sây 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 blâssednâsse it seâfe is promised vnâo it Psal 15.2 It foâlowes 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 âelues alwaies in his presence the consideration whereof will make vs âo 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 seâl 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 namâly the brestplate of righteousnesse which mâst 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 onâly 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