Nebuchadnezzar became a very bruit But to let these abominable blasphemers passe there be many masters who though they vtter not with their mouthes such execrable blasphemies yet by their carriage towards their seruants shew themselues to be little better minded in that they make their owne will a rule to their seruants and will haue them doe such things as are vnmeet and vnlawfull vsing their seruants as slaues or rather as beasts Let all such masters know that they haue a master §. 47. Of the equality betwixt masters and seruants in relation to God The second reason in this particle also your master also declareth an equality betwixt masters and seruants in relation to God As God is the masters of seruants so he is the master of masters also As seruants are the Lords freemen so masters are the Lords seruants In this respect they who are made rulers and they who are vnder them are called fellow seruants For howsoeuer in outward dignity there is great difference betwixt master and seruant yet as the seruants of God they are of a like condition and in many things may be accounted equall especially if both be of the same faith and so brethren in Christ This is another spur and curbe too A spur in that God will the more kindly accept that goodnesse which masters doe to their seruants because it is done to Gods seruants A curbe in that seruants shall be heard before God as well as masters for he is the master of both Many thinke that all the kindnesse which is shewed to seruants is lost because they are so meane as they are able to make no recompence But their master is able Others thinke their seruants can neuer take any reuenge of them and thereupon vse them as they list But the master of seruants who is also the master of masters can take vengeance euen such as shall make masters sorely repent all the wrong they haue done If masters did duely weigh this point that howsoeuer in regard of outward gouernment there be some difference betwixt them and their seruants yet before God they are as fellow seruants would they be ouer-rigorous and cruell would they not be kinde and gentle §. 48. Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants The third reason taken from the place of God in heauen declareth the surpassing excellencie of that great master who is the common master of masters and of seruants and it addeth an edge to the former motiues 1. It sheweth that though the wrong which masters doe to their seruants be within the walls of their house so as no mortall eye can see it yet God who is in heauen seeth it and though seruants cannot be admitted into the courts of men to make their complaint yet heauen is open to them to that great master that is in heauen they may haue accesse when they will That which made the euill steward deale hardly with his fellowes was the conceit which he had of his masters absence But no such conceit can they haue of this great master who know that he is in heauen and that as heauen is ouer euery place so the eyes of the Lord are in euery place and behold the euill and good he seeth all the good and all the euill that masters doe to their seruants 2. It sheweth that the kindnesse which the Lord will repay and the vengeance which he will inflict is infinitely greater then the good or euill that masters can doe to their seruants euen as heauen i higher then earth and as he that is in heauen is greater then they that are on earth Doest thou therefore who art a master on earth reioyce or grieue the soule of thy seruant God in heauen can much more make glad or sad thy soule Doest thou therefore desire the fauour or feare the frownes of thy master in heauen shew fauour to thy seruant on earth and forbeare threatning Remember the infinite disparitie betwixt thy mastership and Gods and this will the more moue thee to deale with thy seruant as thou wouldest haue God deale with thee 3. It sheweth that there is much more reason we should take notice of our seruants of their paines of their diligence and of their faithfulnesse then that God should take notice of ours and lesse reason that we should scorne or neglect our seruants then God scorne or neglect vs. For there is far greater difference betwixt God and vs then betwixt vs and our seruants We and our seruants are all of the earth of the same mould nature and disposition subiect to the same passion and to the same dissolution The heathen obserued as much But God is in heauen eternall vnchangeable euery way surpassing glorious How can we then looke to be respected of this master if we respect not our seruants O masters in all your dealings with your seruants remember your master is in heauen §. 49. Of Gods impartiall respect of all The fourth reason in these words neither is there respect of persons with him declareth Gods iust and equall manner of proceeding with all men of what ranke and degree soeuer God will doe the same things to all sorts of masters that they doe to their seruants To the consideration of this impartiall iustice of God doth the Apostle call masters both because of that outward power which they haue ouer their seruants and also because for the most part masters are backt with the power and authority of magistrates on earth who in matters of difference betwixt master and seruant are ordinarily partiall respecting masters more then seruants But let masters here learne to cast off all such fond conceits and foolish hopes Though they be higher in place haue more wealth and better friends then their seruants and though men who haue carnall eies may thereby be much moued to respect them yet will not God goe an haires bredth from iustice for the whole world If the greatest man that euer was in the world should haue a seruant that were the meanest that euer was and a case betwixt that master and that seruant should come before God God would not any whit at all leane to that master more then to the seruant If the greatest that be abuse the meanest they shall not escape Wherfore O masters giue no iust cause of complaint to any seruant The Apostles manner of setting downe these points noted in this word knowing implieth that ignorance of God of that authority which he hath ouer masters of that equality which in relation to God is betwixt masters and seruants and of Gods heauenly excellency and impartiall respect towards all maketh masters to abuse their power by neglecting all dutie and insulting tyrannizing ouer their seruants wherefore you that haue heretofore beene ignorant of these points now take knowledge of them and you that know them oft call them to minde and doe that which becommeth good masters Knowing that
father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
very substance of the Saints their flesh and bones taken out of Christ as the substance of Eue was taken out of Adam Answ Not so if the words be literally taken For so may Christ rather be said to be of our flesh and of our bones because he tooke our nature and that from a daughter of Adam in which respect he is said to be of the seed of Dauid and of the Iewes as concerning the flesh Besides the Apostle expresly saith vers 32. that This is a great mysterie The mysterie therefore must be searched out For this end Christ must be considered as another Adam and so the holy Ghost stileth him The last Adam The second man that is a stocke a root that giueth a being to branches sprouting out of him 2. Quest What being is that which we receiue from Christ Answ Not our naturall being that we haue of the parents of our flesh but a supernaturall and spirituall being which the Scripture termeth a new birth a new man a new creature This spirituall being is not in regard of the substance of our soule or bodie or of any of the powers or parts faculties or members of them for all these we haue by lineall descent from Adam and all these haue all sorts of men as well they who are not of the Church as they who are of it but in regard of the integritie goodnesse and diuine qualities which are in them euen that holinesse and righteousnesse wherewith the Church is endued and adorned As we are naturall men we are of Adam as we are spirituall men we are of Christ 3. Quest Why is mention made of flesh and bones in this spirituall being Answ 1. In allusion to the creation of Eue that by comparing this with that this might be the better conceiued 2. In regard of the Lords Supper where the flesh of Christ is mystically set before vs to be spirituall food vnto vs. That as before vers 26. he shewed the mysterie of one Sacrament Baptisme here he might shew the mysterie of the other Sacrament The Lords Supper 3. In relation to Christs humane nature by vertue whereof we come to be vnited vnto Christ For the diuine nature of Christ is infinite incomprehensible incommunicable and there is no manner of proportion betwixt it and vs so as we could not be vnited to it immediately But Christ by taking his humane nature into the vnitie of his diuine nature made himselfe one with vs and vs one with him so as by his partaking of our mortalitie we are made partakers of his immortalitie 4. Quest Are we then vnited only to his humane nature Answ No we are vnited to his person God-Man For as the diuine nature in and by it selfe is incommunicable so the humane nature singly considered in and by it selfe is vnprofitable The Deitie is the fountaine of all life and grace the flesh quickneth not but that spirituall life which originally and primarily floweth from the Deitie as from a fountaine is by the humanitie of Christ as by a conduit-pipe conueyed into vs. 5. Quest How can we who are on earth be vnited to his humane nature which is contained in the highest heauen Answ This vnion being supernaturall and spirituall there needeth no locall presence for the making of it That eternall Spirit which is in Christ is conueyed into euerie of the Saints as the soule of a man is into euerie member and part of his bodie by vertue whereof they are all made one with Christ and with one another by one Spirit we are all baptized into one bodie which bodie is Christ This is to be noted against these two errours The first is this We are vnited first to the diuine nature of Christ which is euerie where and by vertue thereof to his humane nature Answ 1. The Deitie as we shewed is immediately incommunicable so as this cannot be 2. Our vnion with Christ is spirituall not physicall or naturall so as this locall presence needeth not The second errour is this The humane nature of Christ hath all the diuine properties in it so as it is euerie where present and by reason thereof we are vnited vnto Christ Answ This also is impossible and needlesse The properties of a true bodie cannot possibly admit the incommunicable properties of the Deitie that implieth direct contradiction which is that finite should be infinite Needlesse also this is because the vnion we speake of is as we said spirituall 6. Quest What kinde of vnion is this spirituall vnion Answ A true reall vnion of our persons bodies and soules with the person of Christ God and man For as the holy Ghost did vnite in the virgins wombe the diuine and humane natures of Christ and made them one person by reason wherof Christ is of our flesh of our bones so the spirit vniteth that person of Christ with our persons by reason whereof we are of his flesh and of his bones A great difference there is betwixt the kindes of these vnions for the vnion of Christs two natures is hypostaticall and essentiall they make one person but the vnion of Christs person and ours is spirituall and mysticall they make one mysticall body yet is there no difference in the reality and truth of these vnions our vnion with Christ is neuer a whit the lesse reall and true because it is mysticall and spirituall they who haue the same spirit arâ— as truly one as those parts which haue the same soule The effects which proceed from this vnion doe shew the truth thereof for that spirit which sanctified Christ in his mothers wombe sanctifieth vs also that which quickned him quickneth vs that which raised him from death raiseth vs that which exalted him exalteth vs. The many resemblances which the Scripture vseth to set forth this vnion doe shew the truth thereof but most liuely is it set forth by that resemblance which Christ maketh betwixt it and his vnion with his Father I pray saith he of all his Saints That they may all be one as thou Father art in me and I in thee that they also may be one in vs that they may be one as we are one This note of comparison as is not to be taken of the kinde but of the truth of these vnions our vnion with Christ is as true as Christs vnion with his Father So true is this vnion as not only Iesus himselfe but all the Saints which are members of this body together with Iesus the head thereof are called CHRIST 1 Cor. 12. 12. Gal. 3. 16. This is to be noted against their conceit who imagine this vnion to be only in imagination and conceit or else only in consent of spirit heart and will or at the most in participation of spirituall graces 7. Quest What is the bond whereby this vnion is made namely whereby Christ and the Saints are made one Answ There
vnderstand that They which are in authoritie are also vnder authoritie masters haue a master For God is Lord of Lords Master of masters In this respect saith Ioseph a great Gouernour am not I vnder God These two little particles euen your or your also adde some emphasis hauing reference to seruants as if he had said as well your master as your seruants master Some Greeke copies for more perspicuitie thus read it both your and their master the sense is all one which way soeuer we read it It sheweth that in relation to God Masters and seruants are in the same subiection and vnder a like command There is one master euen Christ and all men whosoeuer are brethren fellow-seruants §. 132. Of Gods being in heauen That great Master vnder whom all masters on earth are is here said to be in heauen the more to commend and set forth his dignitie and authoritie and to make masters to stand in the more awe of him To like purpose Dauid hauing set forth God sitting in the heauens inferreth this exhortation vnto the great Commanders on earth Be wise now therefore ôye Kings be instructed ye Iudges of the earth Serue the Lord with feare and reioyce with trembling Object This placing of God in heauen maketh such as feare not God the more insolent and secure for they will be readie to thinke and say How doth God know can he iudge thorow the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of he auen Answ 1. The Apostle wrote to Christian masters who thought better of God then such Atheists did 2. The placing of God in heauen doth not bound him within the compasse thereof for the heauen and the heauen of heauens cannot containe him He filleth heauen and earth Though heauen be his throne yet the earth also is his footstoole But because the Lord doth most manifest his glorie in heauen and from heauen therefore by an excellencie is he said to be in heauen and that in three especiall respects 1. To shew that there is no proportion betwixt him and earthly masters be they neuer so great For as the heauen is higher then the earth so is God more excellent yea infinitely more excellent then any man Who is like vnto the Lord our God who dwelleth on high There is no such difference betwixt masters and seruants on earth 2. To shew that he hath his eyes continually on all his seruants he seeth euerie thing that they doe as one placed aboue others seeth all that are vnder him From heauen doth the Lord behold the earth The Lord looketh from heauen he beholdeth all the sonnes of men The eyes of the Lord are in euerie place beholding the euill and the good So as this phrase noteth the cleane contrarie to that which was before obiected by wicked Atheists 3. To shew that he is Almightie able both to recompence his faithfull seruants whereupon Dauid saith Unto thee lift I vp mine eyes ô thou that dwellest in the heauens and also to execute vengeance on those that are vnfaithfull to God and cruell to their seruants whereupon saith Salomon if thou seest oppression c. maruell not for he that is higher then the highest regardeth From this place of God in heauen we learne these lessons 1. The eie of faith is needfull to behold God withall for heauen is too high for any bodily eie to pierce into But by Faith did Moses see him who is inuisible 2. Though masters had none on earth aboue them yet is there one higher then they There is a master in heauen 3. They who cannot be heard on earth haue yet one to appeale vnto There is a master in heauen 4. The command vnder which earthly masters are is farre greater then that which they haue for their commander is in heauen §. 133. Of Gods hauing no respect of persons The Apostle further addeth of God the great master of all that with him there is no respect of persons The Hebrew word vsed to set forth this point signifieth a face so doth also the Greeke word here translated person it signifieth both face and person Now we know that the face of a man is outward and that which of all other parts maketh him most amiable in anothers eie It is opposed to that which is inward euen the heart in which respect it is said that the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart Here by a Synecdoche face or person is put for euery outward quality state or condition which maketh one to be preferred before another in mans approbation as beautie comelinesse stature wealth honour authoritie and the like Now in that God receineth not or respecteth not persons it sheweth that God preferreth not any one before another for any the forenamed outward respects or any other like to them Elihu plainly expoundeth this phrase in these words he accepteth not the person of princes nor regardeth the rich more then the poore The phrase is taken from them that sit in thrones of iudgement where their eies should be blinded that they may not see the face or person of those that are brought before them but only heare the cause This properly is here noted of God to meet with a vaine conceit of many masters who though they know that God is their master as well as their seruants master yet thinke that God will not call them so straitly to account but wil suffer and tolerate them because they are of a higher ranke and in a better condition then seruants But by this phrase the Apostle sheweth that To God all are alike he putteth no difference betwixt any He will shew fauour to the meanest as well as to the greatest he will take vengeance of the greatest as well as of the meanest Many good lessons may be learned from hence as among other these 1. The poorest and meanest that be may haue as free accesse to God as the wealthiest and greatest and their sure shall be as soone receiued 2. The great ones on earth haue as great cause to feare the reuenging hand of God for any sinne as meane ones 3. It becommeth magistrates and all in authority to carrie themselues impartially towards all that are vnder them for they are in Gods roome Respect of persons is the cause of all that iniustice and wrong which magistrates doe 4. It becommeth ministers to be faithfull in all Gods house and with an euen hand to sow the seed of Gods word and to keepe themselues pure from the bloud of all men for they are Gods stewards and ambassadors and therefore they must haue no respect of persons The second Treatise PART I. Of Husband and Wife who are so to be accounted §. 1. Of those who may seeke to be maried HAuing in
caution is that she vse all good meanes she can to gaine her husbands consent before she doe euen that which is commanded against his consent Thus shall she testifie her subiection both to God and her husband To God in that nothing can keepe her from doing his expresse commandement she will rather offend her husband then God when one of them must needs be offended To her husband in that she putteth it to the vttermost push and vseth all the meanes she can to auoid his offence in so much as he himselfe might see if the god of this world blinded not his eies that the offence is no way giuen on her part but meerely taken on his For proofe of this it is without all contradiction true that the wife is not bound to greater subiection vnto her husband then the subiect is vnto the magistrate but a subiect ought not to forbeare a bounden duty commanded of God because his gouernour forbids him Instance the example of Daniel who daily made his praiers to God though the King had made a solemne decree that none should aske any petition of God or man within thirty daies but of the king Instance also the Apostles who preached the Gospel thogh they were expresly forbiddē Though the Scripture be plentifull in affording examples of wiues subiection yet it is very sparing in recording examples of those who in such warrantable cases refused to be subiect lest wiues from thence should take too great liberty Some are recorded but such as are either extraordinary or not euery way instifiable Abigails example was extraordinary and therfore not imitable but in such like extraordinary cases The example of Rebekah which may seeme somewhat more pertinent is not euery way to be iustified For though the thing which she intended were for the substance of it very good and ought to haue beene done namely the blessing of Iaakob for God foreshewed that the blessing appertained to Iaakob in that he said The elder shall serue the younger yet because she put not her husband in minde of Gods word nor laboured to perswade him to fulfill the same but went about the matter deceitfully she cannot therein be iustified But in the generall this example sheweth that Gods word must be yeelded vnto rather then an husbands will For better application of this point I will lay downe some particular instances agreeable to Gods word Suppose a wife well instructed in the true religion be maried to an idolatrous or profane husband and he without any iust cause forbid her to goe to the Church especially on the Lords daies to pray in English to read the word to teach her children the principles of religion to restore that which she hath vniustly and fraudulently gotten with the like she may and must doe them notwithstanding Obiect Why may not giuing of almes be reckoned among these Answ 1. Because the husband hath a greater power ouer the goods then ouer these things 2. Because almes-giuing is not simply commanded to all but to such as haue wherewithall to giue but these things are simply commanded to all §. 52. Of cases wherein a wife ought to forbeare what her husband requireth The other particular conclusion is this that If an husband require his wife to doe that which God hath forbidden she ought not to doe it Two cautions like the former are likewise to be obserued about this point First that she be sure being truly informed by Gods word that that which she refuseth to doe at her husbands command is forbidden by God Secondly that she first labour with all meekenesse and by all good meanes that she can to disswade her husband from vrging and pressing that vpon her which with a good conscience she cannot doe A like proofe may be brought for this as was for the former for we know that a wife is not bound vnto greater subiection to her husband then a sonne is vnto a father but a sonne may in the case propounded forbeare to doe that which his father requireth and commandeth him to doe instance the approued example of Ionathan who refused to bring Dauid vnto Saul to be slaine though his father commanded him so to doe I might also instance the same in Sauls subiects and seruants who refused to slay the Priests of the Lord at his command Though an husband be not reckoned in particular among those to whom we are forbidden to hearken if they intice vs to idolatry yet by the rule of relation he is implied and by iust consequence gathered from this clause thy friend which is as thine owne soule for who so deare as an husband To exemplifie this in some particulars as I did the former If an husband shall command his wife to goe to Masse to a stage play to play at dice to prostitute her body to vncleannes to goe garishly and whorishly attired to sell by scant weights short measures or the like she ought not to doe so §. 53. Of wiues faults in shewing more respect to their husbands then to God Contrary to this limitation is on the one side a fawning flattering disposition of such wiues as seeke to please their husbands so as they care not to displease God Iezabel was such an one to please her husband most lewdly she did practise Naboths death and on the other side a fainting timorous heart which maketh them feare their husbands more then they feare God Good Sarah that worthy president of good wiues in other things somewhat failed herein Did wiues duly consider and alwaies remember that they haue an husband namely Christ in heauen as well as on earth and that there is greater difference betwixt that and this husband then betwixt heauen and earth and that both in giuing reward and taking reuenge there is no comparison betwixt them their care of pleasing or their feare of offending their husband in heauen would be much more then of pleasing or offending their husband on earth if any thing were commanded or forbidden them by their husbands on earth against Christ they would say If I doe this or forbeare that I should worke falshood against mine owne soule for nothing can be hid from mine husband in heauen yea I should herein obey Satan rather then God §. 54. Of the manner of a wiues subiection to her husband The second generall conclusion concerning the manner of a wiues subiection which was gathered from the place of an husband was this that The wife must subiect her selfe to her husband in that manner that she would or should subiect her selfe to Christ The particle As in this clause as vnto the Lord importeth so much This verie conclusion is also inferred out of the place of a wife In the same place that the Church is to Christ a wife is to an husband therefore such subiection as the Church yeeldeth to Christ must a wife yeeld to her husband which the verie words of the Apostle doe expresly
he giueth vs to vnderstand that a seruants goodnesse consisteth in his faithfulnesse Great is the benefit that by seruants faithfulnesse will redound both to master and seruant The benefit which commeth to the master Solomon noteth in this prouerbe As the cold of snow is very acceptable comfortable and profitable in the time of haruest when men are euen sweltered with heat so is a faithfull messenger to them that send him for he refresheth the soule of his masters and againe in this A faithfull ambassadour is health that is he bringeth safetie to his master The benefit which redoundeth to the seruant himselfe by his faithfulnesse Christ noteth in this his approbation and remuneration thereof Well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord. Euery seruant shall be called to his account if not by his master on earth yet by his master in heauen he will say to euery one Giue an account of thy stewardship now then if seruants haue not beene faithfull what other discharge can they looke for then that which the wicked slothfull and vnprofitable seruant who hid his talent in a napkin receiued namely this Cast ye the vnprofitable seruant into outer darknesse there shall be weeping and gnashing of teeth Let all vnfaithfull seruants note this for to faithfulnesse is contrary all vnfaithfulnesse as negligence deceit theeuery treachery and such like vices Much dammage disgrace and vexation is brought by such seruants to masters and better it had beene that they neuer had come into a mans house But that the point of faithfulnesse may be the better discerned and obserued I will exemplifie it in seuen particulars whereabout it ought especially to be exercised which are 1. The Goods 2. The Businesses and affaires 3. The Counsels and secrets 4. The other seruants 5. the Children 6. The Bedfellow 7. The Person of their master or mistresse §. 26. Of seruants faithfulnesse about their masters goods Two things are required of seruants to testifie their faithfulnesse about their masters goods 1. A safe keeping of them 2. An increasing of them 1. Whatsoeuer is committed by masters vnto their seruants they must so carefully preserue as it be not lost spoiled or impaired vnder their hands whether they be things within doores or without I may to this purpose not vnfitly apply that charge vnto seruants which in another case the Apostle gaue to Timothy Keepe that which is committed to thy trust the Metaphor is taken from seruants and so sheweth what is their dutie Great was Iosephs faithfulnesse in this kinde which made his master put all that he had into his hand So great was Iackobs faithfulnesse that in twentie yeeres his masters ewes and she Goats being vnder his hand cast not their young nor the Rammes were deuoured if any thing were torne of beasts he brought it not to his master but bare the losse of it himselfe If seruants espie any dammage or hurt done by others to their masters goods they must redresse it if they can or at least make it knowne to their masters that he may giue order for the redressing of it as the seruants of him that sowed good seed among which tares were sowed mentioned in the parable Masters that put seruants in trust securely goe about other affaires and looke not themselues to those goods which are vnder their seruants custodie which is to be presupposed they would doe if they trusted not their seruants Great reason therefore it is that seruants be carefull of those things which are so committed to them 2. They ought further to doe what lieth in them to aduance their masters estate and to increase his stocke The little which Laban had was by Iaakobs faithfulnesse in this kinde increased vnto a multitude The talents which were committed to the two faithfull seruants were by their industrie increased to as many more So as it is not sufficient for seruants not to impaire their masters estate but they must better it for he that kept safe his masters talent and gaue him his owne againe was counted an vnprofitable seruant and receiued the doome of wasters Most masters take seruants for their aduantage and benefit for it is but little ease for a master to prouide diet and lodging for many seruants and to giue them wages if they reape no profit and benefit by them §. 27. Of seruants carelesnesse ouer their masters goods Contrary to seruants fidelitie in safe keeping their masters goods committed to their charge is Carelesnesse and negligence in suffering losse and dammage come to their masters as in the fields when they looke not to his sences and gats or neglect his cattell so as they be stolne or suffer diseases to grow vpon them or giue them not fodder and water in due season Or in the house when they leaue doores or windowes open and theeues come in and take away or hooke out their masters goods or carelesly leaue the fire or let candles burne so as the house may be see on fire or suffer houshold-stuffe and apparell to lie till it be moth-eaten or otherwise spoiled or suffer any thing in the house to be broken or victuall to lie in corners moulding or to be cast vp and downe for dogs and cats When Christ so increased the bread and fish wherewith many thousands were fed that many fragments were left he bid his disciples gather vp what remained and rendred this reason that nothing be lost The dammage which may come by seruants carelesnesse may be more then euer they can be able to make satisfaction for and therefore they ought the more carefully to preuent it §. 28. Of seruants fraud Contrary to the other branch of seruants faithfulnesse in increasing their masters estate is all manner of theft and fraud whether it be by retaining that which is due to their masters or by purloining from them that which they haue The Apostle expresly forbiddeth seruants to purloine The word translated purloine is the same whereby the fraud of Ananias is set forth who kept backe part of the price of a possession which they sold so as thereby is forbidden not only open and manifest stealth as pilfering money out of their masters purse chest or counter or conueying away their corne wares or any other goods but also putting more into the account of expences then hath beene expended or into the account of debts lesse then is due as the vniust steward who for a debt of an hundred measures of oyle put in fiftie and for an hundred of wheat put in fourescore or spending more then needs or bringing in ill company into the house when their masters are absent and entertaining them on their masters cost or concealing part of the price which hath beene taken for any wares or borowing money in their masters names or taking greater
drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the glory which followeth therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue and not on things on the earth Where our head is there also ought our heart to be Earthly affections come not from that head which is in heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing a new being from Christ which is to be not of the flesh and of the bones of Adam but of the flesh and of the bones of Christ which being spiritually taken as hath beene expounded before sheweth that They who are true members of Christ body are truly regenerate If any be in Christ he is a new creature these words are so laid downe by the Apostle as they serue both for a demonstration and an exhortation he is or let him be a new creature neither is expressed but either or both may be vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
inhumane impietie was manifested in the world the Ciuill Law ordained this punishment If any shall kill his parent let him not be put to the sword nor fire nor any other vsuall punishment but let him be sowed in a sacke with a dog and a cocke and a viper and an ape and cast into the next sea or riuer that while life is in him he may begin to want all vse of the elements and be depriued while he liueth of the aire and when he is dead of the earth This sinne hauing beene committed among the heathen the Apostle reckoneth it vp among other most notorious and barbarous sinnes 1. Tim. 1. 9. As murther is one of those sinnes which the earth can least beare and which cryeth loudest to heauen for vengeance so among the seuerall kinds of murther this is the most vnsupportable and crying Thus much of the duties of children which they are to performe while their parents liue It remaineth to speake of those which they are to performe when their parents are dead §. 45. Of childrens care to burie their parents being dead The duties which children owe to their parents after they are dead concerne the Bodie of their deceased pareÌ„t Credit   It is the dutie of children to bring the bodies of their parents deceased with such decencie and honour as may be answerable to the place and reputation wherein they liued So as both the thing it selfe and the manner of doing it is to be obserued The thing it selfe namely Buriall of the corps of such as are deceased hath euer beene in vse in Gods Church and it hath beene vsed as a meanes to maintaine our hope of the resurrection of our bodies Many of the heathen who neuer dreamt of the resurrection were wont to burne the dead bodies of their friends other heathen learned this manner of buriall from the Church though they knew not the mysterie thereof It is more cleare then needs be proued that Gods people from the beginning of the world haue performed this dutie of buriall to their friends but it is not pertinent to the point in hand to insist vpon the generall that it belongs especially to children to procure this dutie to be performed is now the point to be proued which is readily done by the approued examples of Isaak Iaakob Ioseph and others expresly recorded in Scripture And great reason there is for it for 1. It is a testimonie of great loue and good respect to the partie deceased Now who should manifest more loue and greater respect then a childe 2. It is a kinde of blessing promised by God to his Saints to be buried as on the other side it is a curse threatned against obstinate sinners not to be buried In this respect Dauid blesseth the men of Iabesh Gilead for burying Saul and acknowledgeth it a kindnesse done to Saul Now who ought rather to procure a blessing and doe a kindnesse to parents then children who are oft blessed through their parents meanes 3. It being a great deformity to haue a mans corps lie aboue ground for no carkase will be more loathsome then a mans if it lie vnburied children who are most bound to couer their parents deformity are in this respect bound to burie their corps Contrary is their practise whose mindes are so set on their parents goods as they cleane neglect their bodies So soone as their parents breath is out of their body they so busie themselues about the things which they haue left behinde them as their corps is ready to stinke before care be taken for the buriall of it Yea some will purposely keepe their parents corps aboue ground till they be exceeding noisome for receiuing some reuenues or debts or other accounts which must be paid before the corps be buried If their corps must needes for sometime be kept aboue ground let them be imbalmed or so vsed as they may not sauour They who are carelesse hereof shew that they respect their parents wealth more then his person and honour In which respect they also heinously transgresse who are so greedy of their parents estate as they must needs preuent his departure and like Adoniah enter vpon their fathers estate and take possession of his goods before breath is out of his body whereby they doe oft cause great disquietnesse to him that would depart in peace Againe others bearing an inward grudge and secret hatred against a brother or other kinsman whom their parent intirely loued and in that respect durst not meddle with him in their parents life-time so soone as their parent is dead picke a quarrell with the party hated and so disturbe and hinder their parents funerall Such a plot Esau intended but God defeated it whereby it appeareth that God is displeased therewith §. 46. Of the decency wherewith children ought to see their parents buried The manner after which children ought to see their parents buried must be with such decency as is agreeable to the commendable custome of the countrie and Church where their parents die and with such honour as is in some measure answerable to the estate and place of their parents while they liued at least if it be not aboue the meanes that the parent hath left or aboue the abilitie of the childe that maketh the solemnitie Ioseph was a great Gouernour in Egypt by reason whereof his father when he came thither was highly accounted of accordingly with great honour did he carry him to his graue There are two extremes contrary to the forenamed decency â—nd honour One is an ouerlauish and prodigall sumptuousnesse â—nd solemnitie at their parents funerall farre aboue the estate â—nd farre beyond the meanes which the parent hath left and â—arre also aboue the estate and ability of the childe himselfe â—ome by the needlesse solemnitie of their parents funerall are â—â— farre cast into debt as they are neuer able to recouer themselues againe and so bring more dishonour to their parents by â—he weaknesse of their childes estate then honour by the soâ—â—mnitie of the funerall there may be great honour and much decency in a funerall where is not extraordinary charâ—es instance Steuens funerall The other extreme is too base and priuate a manner of â—urying their parents much vnbeseeming both their parents â—nd their owne estate and means which ariseth from a mixture â—f pride and couetousnesse possessing their hearts Pride maâ—eth them haue no solemnity at all because couerousnesse will not suffer them to exceed in their solemnitie Hence it commeth to passe that they chuse out strange places where neither their parents or selues are knowne and the dead of the night that none may espie them and appoint an vncertaine time that no friend may accompany them God oft meeteth with such proud couetous children in their kinde and causeth them with like dishonour to be brought to their graues §. 47. Of childrens
paying their parents debts after their death As children must haue respect to the body of their parents deceased so also to their credit and name which is a thing of greater account and honour a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death Parents themselues cannot doe any thing when they are dead to preserue the same children therefore being the liuing Image of their parents must indeuour to doe it Three things there be which children must make conscience of euen in regard of their deceased parents credit and reputation one to pay their debts another to suppresse ill rumors a third to imitate their good example I. If the estate of parents their goods or lands come to their children their dutie is to pay their debts so farre as they can especially if by law those debts may be recouered at their hands For what law may force others to doe in equitie and Iustice conscience must moue good children to doe in charitie and recompence to their parents The holy Ghost makes it a note of a wicked man to borrow and not to pay Wherfore to wipe away that blot from the name of a parent deceased children must be ready in this kinde to doe what the parent himselfe if he were liuing would or should doe Yea if children of themselues be well able though their parents left not sufficient to pay all their debts they ought to pay them Herein especially a childlike affection is manifested to the parent Contrary is their practise who striue to get all they can of their parents and yet make no conscience of paying any debts at all vnlesse law force them thereto What they doe in this case cannot be thought to be done for their parents sake but rather for their owne sake Many so little respect their parents credit in this kinde as they priuily conueigh away and vtterly conceale much of their parents estate of purpose to defeate Creditors which as it is a part of apparent iniustice so it is a cause of opening the mouthes of men against their parents to their discredit and shame §. 48. Of childrens suppressing euill reports against their parents deceased * The direction giuen before concerning childrens speech of their parents behinde their backs may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure It followeth as from the lesse to the greater that what children doe for their parents credit in absence behinde their backes they must much more doe when they are dead for then there is no hope no possibilitie that parents should doe any thing to right their owne wrong in that kinde it lyeth therefore vpon children to doe it Doe not they cleane contrary who take occasion from the departure of their parents both to open their eares to receiue any ill reports of them and also to open their mouthes to speake ill of them then blazing abroad all their infirmities and stretching their ill reports of their parents beyond the lists of truth Ill birds they are that so bewray their owne neast They know that their parents being dead can haue no notice thereof whereby they shew what little piety to God or parent is in their heart But there is an euer-liuing all-seeing and all-knowing Father that taketh notice of all who beside other â—engeance will cause such measure to be meated out to them â—s they mete to their parents There is no one thing wherein this prouerb With what measure you mete it shall be measured â—o you againe is more often verified then in childrens ingraâ—itude to their parents All ages haue giuen many instances thereof The very heathen obserued it Which sheweth Gods great indignation against it §. 49. Of childrens imitating their parents good example If parents haue beene persons of good carriage in their life time as religious towards God iust in their dealings with men mercifull to such as stood in need of their helpe doing much good in their place and so ended their daies with much credit it is an especiall meanes to maintaine and continue this their credit for children to walke in their steps and to indeuour to be like them Thus is a blessed memorie of their parents kept fresh and greene as we speake though their bodies be rotten For when they who knew the parents behold the like good qualities and actions in their children they will thereby be put in minde of the parties deceased and say Oh how such parents yet liue behold a liuely and liuing Image of them Thus did Salomon Asa Iehosaphat Hezekiah Iosiah and such like good Kings which came of the stocke and linage of Dauid keepe the memory of their father Dauid fresh faire and flourishing long after his body was rotten as is euident by these and such like phrases He walked in the ordinances of Dauid his father he walked in all the waies of Dauid his father he did that which was right as Dauid his father c. There can be no better monument of a parents pietie honestie and vertue then a childes liuely representation of the same Wherefore as a motiue to stirre vp children to walke in the good waies of their parents God hath promised to shew mercy to thousands of them that loue him and keepe his commandements that is such as hauing religious and righteous parents walke in their steps Contrary are both those that are vnlike good parents and those that are like euill parents The former sort doe much impeach and dishonour the reputation of their parents as Rehoboam who by his foolish rigorous and vniust carriage made the people speake contemptuously of Dauid The latter sort continue in memorie the euill name and the shame of their parents and cause them to stinke more and more as the sonnes and successors of Ieroboam who following his idolatrous course made it the more remembred and caused this blur to remaine in his stile from age to age Ieroboam which made Israel to sinne As they stop the current and hinder the passage of the blessing of righteous parents so these propagate and open a way for the curse of vnrighteous parents §. 50. Of the superstitious dutie enioyned by Papists to children after their parents decease To the two forenamed duties of burying the corps and preseruing the credit of parents Papists adde a third and Heathen a fourth whereof neither are warrantable by Gods word but directly contrary thereto That which Papists adde is that children after their parents death ought to procure Diriges Masses Pardons Releases and such like toies for them and make continuall prayers to free them out of Purgatory and bring them to rest in heauen of the vanity of these prayers and folly of the other toies I haue elsewhere spoken The Scripture expresly teacheth that after death the soule goeth to the place
2. 23. 5. 11 12 13 14. t 1 Tim. 6. 9. u Mark 10. 23 c. x Eccl. 2. 23. Semper eget liquidis semper abundat aquis Ouid. in Jbin 2. They who are too intentiue on their calling Vnlawfull to desire that our bodies needed no refreshing 3. They who make excesse in one needfull thing an hinderance to another Doct. y 1 Tim. 6. 8. z Prou. 30. 8. a Matth. 6. 11. Mal. 1. 2 3. b Deut. 1. 27. c 9. 28. d Heb. 12. 6. Reason e Ephes 2. 3. 1. Vse Comfort 2. Use In couragement f Ier. 12. 8. g Gen. 1. 28 29. Gen. 6. 14. 21. Gen. 45. 7. Exo. 16. 15. and 17. 6. Deut. 8. 4. Ioh. 6. 55. Isa 61. 10. 1. Vse Ascribe all to Christ m Ezek. 20. 11 12. Ose 8. 12. n Ier. 44. 17. Ose 2. 5 8. o Isa 1. 3. Isa 5. 4. 2 Vse Depend on Christ for all things Heb. 13. 5. Luk. 16. 22. Inference a Vers 23. b Vers 31. c Vers 28. Summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul ranketh himselfe among the members of Christ Obser Metaphors which set forth our vnion with Christ a 1 Pet. 2. 4 5 6. b Ioh. 15. 5. c 2 Cor. 11. 2. d Eph. 1. 23. and 4. 16. and 5. 23. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Corporis h Ex. i Eph. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we are of Christs flesh f 2 Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Rom. 9. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 1 Cor. 15. 45 47. What being we receiue from Christ i Tit. 3. 5. k Ephes 4. 24. l 2 Cor. 5. 17. 2 Pet. 1. 4. Ephes 4. 24. Why we are said to be of Christs flesh Gen. 2. 23. Diuinitas vnigeniti facta est particeps mortalitatis nostrae vt nos participes eius immortalitatis essemus Aug. Epist 57. We are vnited to Christs person How Saints on earth are vnited to Christ in heauen 1 Cor. 12. 12 13. I. Error II. Error Our vnion with Christ a true and reall vnion Rom. 8. 11. Eph. 2. 6. Ioh. 17. 21 22. Unusquisque Christianus non incongruè sustinet personam Christi Aug. de Gen. l. 2. c. 24. vide eundem quaest 69. With what bonds we are vnited to Christ 1 Joh. 4. 13. Eph. 3. 17. Why Christ made the Saints one with himselfe 1. Saints are members of a glorious body Coelo Angelis omni creatura honorabilior est ecclesia Chrys de Pentecost serm 26. 2. Saints attended by Angels Heb. 1. 14. 2 King 6. 17. Psal 91. 11 12. 3. Saints make Christ perfect Eph. 1. 23. 4. Saints assured of saluation and how Eph. 2. 6. Ioh. 5. 24. 1 Ioh. 5. 12. Securi estote caro sanguis vsurpastis coelum in Christo negent in coelo Christum qui vobis coelum negant Tertul. de Resur 5. Difference betwixt Christ gouerning the Saints and the world Est 5. 2. Psal 2. 9. Ioh. 14 3. Psal 110. 1. 6. Assurance of all needfull supply Mat. 25. 35. Act. 9. 4. Why Christ suffereth the Saints to want and suffer 7. Saints haue a right to what Adam lost Heb. 1. 2. Psal 24 1. 1 Cor. 3. 21. 8. Saints haue a right to Christ See §. 28 Why the Church basely accounted of 1 Ioh. 3. 1. Corruption of the body no hinderance to our vnion with Christ 1 Cor. 15. 36. 1 Thes 4. 13. Difference betwixt the preseruation of the Saints bodies and others in the graue 1 Thes 4. 14 16. Isa 57. 2. Ioh. 5. 29. * §. 49 50. c. Heb. 3. 6. Mat. 6. 10. Christus habet sanctos voluntate peccatores verò necessitate sibi subiectos Hier. in Eph. 1. 2 Cor. 7. 1. 1 Cor. 6. 15. Ephes 4. 24. Ephes 210. Ioh. 15. 5. Col. 3. 1 2. Rom. 8. 5. Luke 12. 4. Heb. 11. 35. * §. 70. Doct. 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 27. Reason 1 Cor. 15. 45. Rom. 8. 11. Vse Triall whether we be members of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ioh. 5. 21. Doctr. a 1 Pet. 1. 3. b Ioh. 3. 5. c Iam. 1. 18. d 1 Cor. 4. 15. Philem. vers 10. The worke of the three persons in our regeneration Iam. 1. 18. Joh. 6. 38 39. Ioh. 6. 63. Ioh. 1. 13. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 3. How regeneration is attributed to the word and to Ministers thereof Iam. 1. 18. 1 Cor. 4. 15. 1 Cor. 3. 7. Reason Use Ioh. 6. 37. Luke 17. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Col. 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Ephes 1. 3. c Joh 15. 5. d Ioh. 6. 55. Reason e Zach. 13. 1. f Col. 1. 19. g Ioh. 1. 16. 1 Vse 2. Vse Ioh. 16. 23. Heb. 13. 15. Col. 3. 17. Doctr. Difference betwixt regeneration and creation Ioh. 3. 6. The riches of Gods mercie Psal 103. 11. Gen. 2. 23 24. Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Vers 28. Gen. 2. 23. b Vers 28. Gen. 2. 23. Meaning of the words 1 Cor. 7. 33 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matrimonium non facit coitus sed voluntas Chrysost in Mat. hom 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summe Doct. b Gen. 31. 14. c 1 Sam. 19. 11 Reason Vse Parents may not keepe their children being maried too straight Nor keepe them from husband or wife Children may not preferre their parents before husband or wife Apud Romanos sponsa obtecta flammeo capite quum extulisset pedem è paternis aedibus vertebatur in gyrum itaque ducebâ—tur in domumsponsi nesâ—iret redeundi viam ad aedes parentum Erasm See Treat 2. part 2. §. 14. See Treat 2. part 2 §. 2. Gen. 2. 24. b Mat. 19. 5. c 1 Cor. 6. 16. d Deut. 6. 13. Mat. 4. 10. e Mal. 2. 15. g Mat. 19. 8. h Deut. 17. 17. Leu. 18. 18. i Gen. 4. 19. Magis pertinere ad nuptiarum bonum non vnum multas sed vnum vnam satis indicat ipsa prima diuinitus facta coniugum copula c. Aug. de Nupt. concup l. 1. c. 9. Gen. 2. 18. Gen. 16. 5. 21. 11. Stat. 1. Iacob 11. Doctr. Reason Mat. 19. 6. Pro. 2. 17. Vses 1. Mutuall transgressions of man and wife most hainous Mal. 2. 14. 2. Monstrous to make debate betwixt man and wife 1 Sam. 26. 19. 3. All duties betwixt man and wife to be cheerefully performed Isa 58. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod per historiam impletum est in Adam per prophetiam significat Christum qui reliquit patrem c. Aug. de Gen. lib. 2. c. 24. a Ioh. 3. 29. c Cant. 1. 13 15. d 2 Cor. 11. 2. e Eph. 5. 23. f vers 31. the things which make Christ and the Church fit to be husband and wife g Ioh. 17. 19. h Ioh. 20. 17. i Rom. 8. 32. k Ioh. 6. 39. l Cant. 2. 16. m Eph.