an holy Citie whereinto no vncleane thing shall enter 2. In that place the Church is to be maried vnto Christ and to be euer with him she must therefore be pure as he is pure for he will not endure the society of a foule filthy spouse As we desire assurance of our glorification in heauen so let vs get and giue euidence of our iustification and sanctification on earth The euidence of our iustification is a sound and true faith The euidence of our sanctification is a good and cleare conscience The forenamed proofes and reasons doe also confirme the second point that The end why the Saints are cleansed and sanctified in this world is that they may be presented glorious to Christ in the world to come It is therefore needfull and behouefull not only in regard of Christs honour but also of our owne glory and happinesse that here while we liue on earth we be sanctified and cleansed If Christ for our sakes had an eie at our future and euerlasting glory and for that end prepared meanes to bring vs thereunto ought not we ourselues much rather haue an eie thereat and both auoid all things which may hinder it and vse all meanes whereby we may be assured of it Moses had respect vnto the recompence of the reward Yea Christ for the ioy which was set before him endured the crosse and despised the shame 3. That Righteousnesse is the only meanes to make vs glorious before Christ our spouse is euident by this that Christ gaue himselfe to worke and effect this meanes for this end Christ himselfe by his death hath consecrated this and no other meanes If there be any other meanes then that which Christ by offering vp himselfe hath procured what need Christ to haue beene offered vp To shew that this is the meanes to make the Church glorious before Christ the holy Ghost resembleth the righteousnesse of the Saints to fine linnen cleane and white wherewith the wife of the Lambe is made ready against the day of mariage Christ himselfe loueth righteousnesse and hateth wickednesse they therefore and none but they that are araied with righteousnesse are glorious in his eies This I haue the rather noted against the conceit of our aduersaries who place all the glory of the Church in outward pompe Wherefore their Pope whom they make head of the Church and after a peculiar manner the spouse of Christ must haue his triple crowne his scarlet robes his throne aduanced aboue kings Men must be his horses to beare him and Kings and Nobles must be his men to wait on him Their Priests also must be araied with glorious copes of the best wrought gold Their temples must be decked with curious carued gilded images Their hoast caried about in manner of a triumph Their people all besprinkled with water Their superstitious houses must be the fairest buildings in a kingdome and haue the greatest reuenues of a kingdome belonging to them with the like Is this glory fit for Christs spouse belike then Christ hath carnall eies and eares and is delighted with those things wherewith the world is delighted The wiser among the heathen did scoffe at such base conceits which their people had of their gods Shall Christians thinke more basely of Christ then the heathen of their gods Too much doe most people doat on outward worldly glory euen so much as they neglect true righteousnesse For our parts as we desire to appeare before Christ so as he may thinke vs glorious let vs be araied with righteousnesse holinesse without which no man shall see the Lord Heb. 12. 14. §. 44. Of the fruition of Christs presence in heauen EPHES. 5. 27. That he might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish HAuing noted the inference of this verse vpon the former I will now handle it distinctly by it selfe In it is contained a description of the glorious estate of the Church in heauen Of that estate must this description be here meant for on earth it is not simply without spot or wrinkle though it be prepared so to be This estate is 1. Generally propounded 2. Particularly exemplified  In the generall proposition is noted 1. Her condition she is presented to Christ 2. Her quality glorious  The particular exemplification thereof is 1. Priuatiue by remouing all deformity noted in two words Spot Wrinkle  2. Positiue by adorning her with beauty noted also in two words Holy Blamelesse  The word present is taken from the custome of solemnizing a mariage first the spouse was wooed and then set before her husband that he might take her to wife to be with him Thus Eue was presented by God to Adam that he might take her for his wife and Esther among other virgins was presented to Ahash-verosh This sheweth that The Church in heauen shall enioy the presence of Christ Christ himselfe saith expresly to his disciples I goe to prepare a place for you that where I am there ye may be also On this ground did the Apostle desire to depart namely to be with Christ and to be present with the Lord. In heauen is the mariage betwixt Christ and the Church solemnized which here on earth hath beene in preparing God the Father hath giuen his sonne vnto the Church and the Church vnto his sonne yea Christ himselfe hath purchased the Church vnto himselfe by his bloud and promised mariage vnto her and the more to assure the Church of his loue he hath bestowed many gifts vpon her he hath further sent his Ministers in his name to wooe and beseech the Church to giue her consent and to prepare her as a pure virgin for himselfe Hereupon the Church hath giuen her consent for as a spouse she is subiect vnto Christ as vnto an head These things being so how can it be thought that Christ will forsake her and not receiue her to be with him for euer Can the thought of death be terrible to such as know and beleeue the truth hereof Will not rather the consideration thereof make them with the Apostle to sigh and desire to depart that they may be with the Lord The highest degree of the Churches happinesse consisteth in this fruition of the presence of her spouse for so he becommeth all in all vnto her not by meanes as in this world but immediatly by himselfe so as there shall need no Minister no Sacrament no ordinance to set forth Christ vnto vs no Gouernour in family Church or common-wealth to represent his person or to keepe vs in subiection no light to direct vs no food to sustaine vs we shall be so assisted with Christ as we shall need nothing If those seruants were happy that stood continually before Salomon
23 24. 23. Christ is the head of the Church and he is the Sauiour of the body 24. The Church is subiect vnto Christ in euery thing BEhold here the mutuall relation betwixt Christ the Church  Wherein note concerning Christ 1. His preheminence ouer the Church he is her head 2. His goodnesse to her he is her Sauiour Note also concerning the Church 1. Her prerogatiue she is the body of Christ 2. Her dutie In laying downe whereof there is noted 1. Wherin it consisteth The Church is subiect to Christ 2. How farre it extendeth in euery thing The title Head is giuen to Christ in two respects 1. In regard of his dignitie and dominion ouer the Church 2. In regard of the neere vnion betwixt him and the Church This vnion is more fully expressed afterwards vers 30. The dignitie of Christ is here principally intended so as Christ is the highest in authoritie ouer the Church the titles Lord Father Master Doctor Prophet First-borne with the like being by a kinde of excellencie and proprietie attributed to him proue as much The causes hereof are 1. The good pleasure of God his Father 2. The dignitie of his person being God-Man 3. The merit of his sacrifice whereby he hath redeemed and purchased his Church vnto himselfe 4. The omnipotencie of his power whereby he is able to protect it 5. The all-sufficiencie of spirit whereby he is able to giue to euery member all needfull grace Till the Pope of Rome can shew so good reason for this title Supreme head of the whole Church we will account him a blasphemous vsurper thereof Object He is not accounted an Imperiall head as Christ is but only a Ministeriall head Answ 1. This distinction is without all ground or warrant of Scripture 2. It implieth plaine contradiction For to be a ministeriall head is to be an head and a minister which is all one as an head and a member in relation to the same thing 3. Though in these two words Imperiall Ministeriall they may seeme to aduance Christ aboue the Pope yet in their owne interpretation of these words they make the Pope equall to Christ if not aduance him aboue Christ For they say that Christ is an imperiall head to quicken the Church inwardly and the Pope a ministeriall head to gouerne it outwardly First let it be noted how little congruitie this exposition hath with the words expounded Doth this word imperiall intimate a quickning vertue Doth this word ministeriall implie a gouerning power Nay is there not great incongruitie in this that Christ should be the Imperiall head and yet the Pope an head to gouerne Besides doth not this rend asunder two of Christs offices and leauing one to Christ giue another to the Pope and so make him equall with Christ If the particular branches of this gouernment which is giuen by papists vnto the Pope by vertue of his headship be obserued we shall finde that to be verified in him which the Apostle hath foretold concerning Antichrist that as God he sitteth in the temple of God shewing himselfe that he is God For they giue to him the keyes of heauen and hell to shut or open the one or other as pleaseth him they giue him power to dispense with Gods lawes to coine articles of faith to make lawes to binde mens consciences directly and immediatly to giue pardon for sinne to free subiects from allegeance to their Soueraignes to canonize Saints and what not But to let these impious blaspliemies passe beside that this prerogatiue of Christ to be head of the Church is incommunicable for thereby the Apostle proueth Christ to be aduanced farre aboue all principalitie and power and might and dominion and every name c. Christ needeth not for the execution of his office therein any Vicar or Deputie for as head he filleth all in all things and by his eternall spirit is he in heauen earth and euery place where any of his members are according to his promises made vnto his Church Much comfort and great confidence must this needs minister to all such as haue assurance that they are of this bodie for hauing so mightie so wise so mercifull an head an head so sufficient euery way who can instruct direct guide gouerne protect and helpe them in all their needs whatsoeuer what need they feare When we are assaulted by Satan or any way set vpon by any of his instruments or are in any distresse or need let vs lift vp the eies of our faith higher then we can the eies of our bodie and in heauen behold this our head who is inuisible and we cannot but receiue from thence much comfort and incouragement §. 18. Of the benefit of Christs headship The Goodnesse of Christ is set downe in these words and he is the Sauiour of the bodie Euery word almost hath his emphasis 1. The copulatiue particle AND sheweth that The goodnesse which Christ doth for his Church he doth because he is the head thereof O how happie a thing is it for the Church that it hath such an head an head that doth not tyrannize ouer it nor trample it vnder foot an head that doth not pole or peele the Church but procureth peace and safetie to it When Naomi sought to make a match betwixt Boaz and Ruth that he might be her head what saith she Shall I not seeke rest for thee that it may be well with thee It is therefore the office of an head to be a Sauiour to procure rest and prosperitie to the bodie whose head it is Happie were it for Kingdomes Common-wealths Cities Churches Families wiues and all that haue heads if they were such heads that because they are heads they would endeuour to be Sauiours §. 19. Of Christ a sufficient Sauiour In laying forth the goodnesse of Christ three things are noted 1. The Kinde of goodnesse which is Saluation the Sauiour 2. The person that performeth it he himselfe 3. The parties for whom he performeth it the body 1. The Greeke word translated Sauiour is so emphaticall that other tongues can hardly finde a fit word to expresse the emphasis thereof it being attributed to Christ implieth that Christ is a most absolute and perfect Sauiour he is euery way a sufficient Sauiour able perfectly to saue euen to the very vttermost He saueth Soule and Body he saueth from all manner of miserie which is intimated by that particular from which he saueth namely sinne he shall saue his people from their sinnes Sinne is the greatest and most grieuous euill yea the cause of all miserie they who are saued from it are saued from all euill for there is nothing hurtfull to man but that which is caused by sinne or poisoned by it Before sinne seazed on man he was most happie free from all miserie and so shall he be after the contagion guilt punishment dominion and remainder of sinne
For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and
true and false Church a signe of mutuall fellowship a bare signe of spirituall grace a resemblance of mortification regeneration inscition into Christ with the like but no more These indeed are some of the ends and vses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as may be gathered out of the points noted before §. 46. Of the inward washing by Baptisme In that with this washing of water Christ cleanseth his Church I obserue that Whosoeuer are fully baptised are cleansed from sinne Fully that is powerfully and effectually as well inwardly by the Spirit as outwardly by the Minister Cleansed both from the guilt of sinne by Christs bloud and from the power of sinne by the worke of his Spirit To this purpose tend the many emphaticall phrases attributed by the Apostles to Baptisme as that we are baptised into Iesus Christ baptised into his death buried with him by baptisme that Baptisme doth saue vs that Baptisme is the washing of regeneration with the like Vaine is the reioycing of many who boast of their baptisme and thinke themselues by vertue thereof to be as good Christians as the best and yet liue and lie in their sinne being more besmeered and defiled therewith then they were when they were first borne Iohn saith Christ baptiscth with the holy Ghost and with fire the Apostle saith Christ cleanseth with the washing of water If that fire of the holy Ghost burne not vp the drosse of sinne in thee and this water wash not away the filth of sinne thou wert neuer fully baptised It may be the hand of some Minister hath sprinkled a little water on thy face but Christs bloud hath not as yet beene sprinkled on the soule all the benefit which thou reapest by thy baptisme is that another day thou shalt dearely answer for the abuse of so honourable an ordinance §. 47. Of ioyning the word with Baptisme The other meanes of sanctifying and cleansing the Church here expressed is the word This being applied vnto Baptisme and ioyned with it must needs be meant of the promise of Grace sealed vp in Baptisme which is Gods promise of iustifying vs freely and sanctifying vs effectually plainly made knowne and truly beleeued This meanes being thus added to this Sacrament we may well inferre that It is necessary that the word and Baptisme goe together that where this Sacrament is administred the doctrine thereof be truly plainly intelligibly taught so as the nature efficacy end and vse thereof may be made knowne and the couenant of God sealed vp thereby beleeued So saith Christ Goe teach all nations baptising them So did the Baptist and the Apostles they preached the Gospell to them whom they baptised 1. A Sacrament without the word is but an idle ceremony no more then a seale without a couenant for it is the word that maketh knowne the couenant of God 2. It is the word which maketh the greatest difference betwixt the sacramentall washing of water and ordinary common washing 3. By the word the ordinary creatures which we vse are sanctified much more the holy ordinances of God whereof Baptisme is one of the principall Quest Is it not then lawfull to administer Baptisme without a Sermon Answ Though it be a very commendable and honourable manner of administring that Sacrament then to administer it when the word is preached yet I thinke not a Sermon at that time to be so necessary as it should be vnlawfull without one to administer Baptisme For the ioyning of the word and Sacrament here spoken of is that they who are baptised or who present children to be baptised and answer for them or are present at the administring of Baptisme or liue in the places where it vseth to be administred should be instructed in the Gospell and taught the couenant which Baptisme sealeth vp Besides the liturgie and publike forme prescribed for the administring of Baptisme both in our Church and other reformed Churches laieth downe the nature efficacy end vse and other like points appertaining to that Sacrament plainly declareth the couenant of God sealed vp thereby so as in our and other like Churches where such formes are prescribed to be alwaies vsed the word is neuer separated from Baptisme though at the administring of Baptisme there be no Sermon The Church of Rome doth directly transgresse against the forenamed rule of ioyning the word and Baptisme together For though they haue a publike forme prescribed yet it being in an vnknowne tongue not vnderstood of the people nor expounded to them it is all one as if there were no forme at all no word at all for that which is not vnderstood is all one as if it were not vttered Much more hainous is their transgression who liue vnder the Gospell where it is preached plainly to the vnderstanding and capacity of the meanest and yet are carelesse in comming to it or in attending vnto it and so remaine as ignorant as if they liued in places where the word is not preached at all or in an vnknowne tongue Such ignorant persons if they were not baptised are not worthy while they remaine so ignorant to be baptised nor yet to present their children to be baptised or to be present at the baptisme of others As Ministers that baptise ought to preach the word so ought they who are baptised to be instructed in the word §. 48. Of the Inference of Glorification vpon Iustification and Sanctification EPHES. 5. 27. That he might present it to himselfe a glorious Church c. THe most principall end in regard of the Churches good which Christ aimed at when he gaue himselfe for her is her glorious estate in heauen this is the end of the forenamed end For why did Christ giue himselfe for the Church That he might sanctifie it hauing cleansed it why did he cleanse and sanctifie it That he might present it to himseife a glorious Church Hence note these three points 1. Iustification and sanctification must goe before glorification 2. The end why the Saints are cleansed and sanctified in this world is that they may be presented glorious to Christ in the world to come 3. The only meanes to make vs glorious before Christ our spouse is righteousnesse 1. All those places of Scripture which set our righteousnesse in this world before our glory in the world to come as very many places doe doe proue the first point that Iustification and Sanctification must goe before Glorification Among other proofes note especially the order of the seuerall linkes of that golden chaine that reacheth from Gods eternall counsell before the world vnto our euerlasting glory after this world Whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified 1. Heauen the place of our glorification is
what are they that alwaies stand not as seruants but as a wife in his presence that is infinitly greater then Salomon If it were a great grace fauour that Moses saw the back-parts of God what a grace and fauour is it to behold Christ face to face For when he doth appeare we shall see him as he is Though now we be absent from the Lord yet let vs vphold our selues with the expectation and assurance of this that we shall be presented before Christ §. 50. Of the Glorie of the Church in heauen The quality of the Church in heauen is as excellent as may be and therefore here said to be glorious all beautie all comelinesse all grace whatsoeuer may make the Church amiable louely or any way to be desired or admired is comprised vnder this word glorious In this respect the Saints are said to shine and that as pretious stones yea as the firmament as the starres and as the sunne and to be like Christ himselfe and to appeare with him in glory This glory of the Saints extendeth both to soule and body and whole person In regard of their soules they shall be all glorious within for they are Spirits of iust men made perfect perfect knowledge wisdome and all manner of purity shall be in them In regard of their bodies they shall be fashioned like to Christs glorious body and that in incorruption immortality beauty brightnesse grace fauour agility strength and the like It is therefore truly said that the Church in the end of the world expecteth that which is before demonstrated in Christs body In regard of their person as a wife is aduanced to the honour and dignity of her husband so shall they to the honour and dignity of Christ so farre as they are capable of it for they shall be next vnto Christ yea one with him and so aboue the most glorious Angels Much more might be spoken of the glory of the Church but neuer can enough be spoken thereof no not by the tongue of men or Angels for eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them which loue him When Paul was rapt vp into the third heauen and saw but a glimps of this glory he heard vnspeakable words which are not possible for man to vtter Wherefore when he speaketh of it he vseth such a transcendent kinde of phrase as cannot in any tongue be fully expressed we thus as well as we can by one degree of comparison vpon another translate it a farre more exceeding and eternall weight of glorie Is not this sufficient to vphold vs against all the reproach and disgrace which the world layeth vpon vs because we are of the Church of Christ The world hath of old counted her to whom Christ saith Hephzibah that is my delight in her and Beulah that is maried forsaken and desolate yea as the filth of the world and the off-scowring of all things Among Heathen none so vildly esteemed of as Christians and amongst Papists none so as Protestants amongst carnall Gospellers none so as they who endeuour to purifie themselues as Christ is pure and to auoid the common sins of the world When for Christs sake we are basely accounted of let vs thinke of this §. 51. Of the Churches freedome from all deformity in heauen Not hauing spot or wrinkle or any such thing The first point noted by the Apostle in his exemplification of the forenamed glorie is a remouing of all deformitie The word translated spot is taken for a staine on a garment and a foule specke on a mans face or other part of the bodie or a scarre or other blemish in his flesh by a sore wound blow or the like The other word wrinkl is taken for a creast in the face through old age for it signifieth a gathering together of the skin by old age by it is meant any manner of breaking as we speake by age sicknesse trouble paine or the like Because there may be also deformities other wayes the Apostle addeth this clause or any such thing These things applied to the Church shew that No manner of deformitie shall cleaue to the Church in heauen Thereshall be in her no staine or contagion of sinne receiued from others no scarre of any euill humour arising from it selfe no wrinkle no defect of spirituall moisture no signe of the old man nor any thing that may any way make it seeme deformed or vncomely in the sight of Christ Not only great hainous capitall sins which are as botches and boiles and as open wide sores gashes and wounds but all spots and specks all wrinkles and defects all manner of blemishes whatsoeuer within or without shall be cleane taken away Sinne shall not only be subdued in vs but vtterly rooted out of vs no relique no signe thereof shall be left remaining In this respect it is said that God shall wipe away all teares that is shall take away all matter of mourning sorrow and griefe Now there is nothing that ministreth matter of more sorrow to the Saints then sinne That remnant of sin which was in the Apostle euen after his regeneration made him thus cry out O wretched man that I am Though this be but a priuatiue good yet it addeth much to the heauenly happinesse of the Saints If it were possible that we should enioy the rest and glorie prepared for the Saints in heauen and withall there should remaine on vs the spots and wrinkles of sinne these spots and wrinkles would be as the hand-writing which appeared to Belshazzer in the midst of his iollitie they would be as gall mixed with wine they would turne all our ioy into heauinesse and take away the sweet rellish of all our happinesse The consideration therefore of this priuatiue benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformitie §. 52. Of the perfect puritie of the Church in heauen But that it should be holy and without blemish The last branch whereby the celestiall glorie of the Church is set forth is the perfect puritie thereof the aduersatiue particle BVT sheweth that the holinesse here spoken of is no imperfect holinesse such as the sanctification of the Saints is in this world but an absolute perfect holinesse in all the parts and degrees thereof such as is without spot or wrinkle without relique or signe of sinne and therefore by way of explanation is added without blemish or blamelesse such as man Angell nor God himselfe can finde fault withall This attribute is oft applied to the person and bloud of Iesus Christ and therefore it must needs set forth perfect puritie Whence we may obserue that The
is a double bond one on Christs part euen the spirit of Christ for hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirit another on the Saints part euen faith for Christ dwelleth in our hearts by faith The spirit is conueyed into vs when we are dead in sinnes wholly flesh but being in vs it breedeth this blessed instrument of faith whereby we lay hold on Christ and grow into him as the science into the stocke Thus Christ laying hold on vs by his spirit and we on him by faith we come to be incorporated into him and made one body as the science and stocke one tree 8. Quest To what end hath Christ thus truly and neerely vnited vs vnto himselfe Answ Not for any benefit vnto himselfe but meerely for the honour and good of the Church By this vnion the honour of Christ is communicated to the Church as the honour of an husband to his wife and of an head to the body Great also is the benefit which the Church reapeth thereby for by this meanes is Christ made more fit to doe good to the Church as an head to the body and the Church is made more capable of receiuing good from Christ as a body from the head being knit to it by the soule and by veines sinewes nerues arteries and other like ligaments Thus hauing as plainly as I can by questions and answers laid open this great mysterie I will further note out some of those excellent priuiledges which by vertue thereof appertaine to the Saints and also some of the principall duties which in regard thereof the Saints are bound vnto §. 71. Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ The priuiledges of the Saints which arise from their vnion with Christ respect this life the time of death and the life to come In this life these 1. A most glorious condition which is to be a part of Christ a member of his body All the glory of Adam in Paradise or of the Angels in heauen is not comparable to this In this respect the Saints are said to be crowned with glory and honour and to haue all things put vnder their feet Compare Psal 8. 4 5. c. with Heb. 2. 6 7. c. and ye shall finde the Apostle apply that to Christ which the Prophet spake indefinitly of man Now those two places cannot be better reconciled then by this vnion of Christ and Saints for seeing both make one body which is Christ that which is spoken of the body may be applied to the head and that which is spoken of the head may be applied to the body for the same honour appertaineth to both In which respect the Church is more honourable then Heauen Angels and euery other creature 2. The attendance of good Angels who are sent forth to minister for them who shall be heires of saluation because those heires are of the body of Christ who is their Lord. These are those horses and charets of fire which were round about Elisha which are also round about euery of Gods Saints in all their distresses though we see them no more then the seruant of the man of God saw them till the Lord opened his eies That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies and to beare him in their hands lest he dash his foot against a stone hath relation to this body which is Christ 3. An honour to make Christ himselfe perfect for as the seuerall members make a naturall body perfect so the seuerall Saints this bodie which is Christ In this respect the Church is said to be the fulnesse of him that filleth all in all Christ filleth all things and yet the Church maketh him full which is to be vnderstood of that voluntary condition whereunto Christ subiected himselfe to be the head of a body so as without the parts of the body he is imperfect as a naturall body is maimed and imperfect if it want but the least member thereof How can we now thinke but that he will preserue and keepe safe all his Saints Will he restore to vs all the parts of our naturall body at the generall resurrection and will he lose any of the parts of his owne mysticall bodie 4. A kinde of possession of heauen while we are on earth for that which the head hath a possession of the body and seuerall members haue also a possession of In this respect it is said he hath raised vs vp together and made vs sit together in heauenly places And he that beleeueth on him hath euerlasting life is passed from death vnto life And he that hath the Sonne hath life This is somewhat more then hope and serueth exceedingly to strengthen our hope and giue vs assurance of that heauenly inheritance They know not the power of God nor the vertue of this vnion who denie that the Saints haue assurance of saluation For to follow this metaphor a little suppose a man were cast into a riuer and his head able to lift and keepe it selfe aboue water would we not say that man is safe enough he is aboue water This is the case of this mysticall body it being cast into the sea of this world Christ the head thereof hath lift and keepes himselfe aloft euen in heauen Is there now any feare any possibility of the drowning of this body or of any member thereof If any should be drowned then either Christ must be drowned or else that member pulled from Christ both which are impossible Thus then by vertue of this vnion we see how on Christs safety ours dependeth if he be safe so are we if we perish so must he In this respect yee may be secure O flesh and bloud yee haue got heauen in Christ they who denie heauen to you may also denie Christ to be in heauen Learne here how to conceiue of the resurrection ascension and safety of Christ euen as of the resurrection ascension and safety of an head in and with whom his body and all his members are raised exalted and preserued 5. A most happy kinde of regiment vnder which the Saints are euen such an one as the members of an head are vnder An head ruleth the body not as a cruell lord and tyrant rigorously in humanely basely and slauishly but meekely gently with great compassion and fellow-feeling Euen so doth Christ his Church binding vp that which is broken healing that which is maimed directing that which wandreth and quickning that which is dull which priuiledge is so much the greater because it is proper to the Church Though he haue a golden scepter of grace and fauour to hold out to his Church as Ahash-verosh held out his to Esther yet he hath also a rod of iron to breake the men of this
denieth it to them so farre as he seeth it will turne to their hurt Whensoeuer therefore God bestoweth any temporall blessing on his Saints it is a token of his favour and whensoeuer he denieth any the very deniall is also a fruit of his fauour Herein is it verified that All things worke together for good to them that loue God so as if they abound it shall goe well with them if they want it shall goe well with them if they be in high place it shall goe well with them if in meane place it shall got well with them if they be at libertie if in prison if they be in health if sicke in what estate soeuer it shall goe well with them 6. Quest How is it then that Saints are oft brought to such extermities that they are forced to complaine that it is very ill with them Answ There is flesh and bloud in them by reason of the weaknesse whereof they are forced to complaine but the present apprehension of weake flesh is not sufficient to impeach the truth of Gods promise they consider not in their present extremitie what is Gods minde what his manner of dealing with them how needfull it is that so they should be dealt withall what end and issue the Lord will giue in truth it is better with them then they wot of Some weightie reasons there be which moue God to bring them to that extremitie wherein they are and those respecting his owne glorie or the edification of others or their owne good as curing some dangerous disease manifesting the grace of God bestowed vpon them drawing them neerer to God making them long the more for heauen with the like §. 104. Of long-life how farre forth it is a blessing Concerning the second branch of Gods promise long-life other questions are to be resolued 1. Quest Is long-life a blessing Answ Yea else would not God here and in other places haue promised it as a reward nor haue bestowed it on his Saints The reasons to proue it to be a blessing may be drawne to three heads 1. Gods glorie 2. the good of the Church where they liue 3. their owne good 1. Gods glorie is much aduanced by the long life of the Saints for the longer they liue the more they doe themselues obserue Gods wonderfull workes and the more they doe make them knowne and declare them to others But in the graue all is forgotten 2. Gods Church is greatly edified thereby in which respect the Apostle saith to abide in the flesh is more needfull for you In the Saints that is true which Elihu saith should be namely that daies speake and multitude of yeeres teach wisdome The longer the Saints liue the more good they doe but after death they doe none when the night commeth no man can worke vpon which ground the Apostle exhorteth to doe good while we haue time 3. The Saints by long liuing purchase to themselues great honour and dignitie among Gods people and a strong stedfast confidence in God Men regard a good old seruant much more will God Two strong props haue old Saints to establish them and make them bold one is a remembrance of Gods former fauours whereby their hope of eternall life is made more sure vnto them another is a kinde of present expectation of the accomplishment of Gods promises which they haue long waited for By this it appeares that this particular promise is no light matter of small moment but a strong motiue to stirre vp children to obedience §. 105. Of long life prouing a curse to the wicked 2. Quest Why then is long life giuen to many wicked ones and why are many Saints cut off Answ Long life is of the same kinde that prosperitie is it may be turned to a curse as well as proue a blessing The wicked by liuing long on earth make their sins grow to the full as is implied of the Amorite they make their name to stinke the more on earth as a carion the longer it remaineth aboue ground the more it stinketh and they cause the greater torment in hell to be inflicted vpon them for as sinne is increased so shall that torment be increased The righteous haue their daies shortned for their good when they are shortned and that in these and such like respects 1. That they may be taken from the euill to come 2. That they might be made an example to others 3. That by a temporall death eternall condemnation might be auoided 4. That their chiefest and greatest reward might be hastened §. 106. Of limiting the promises of temporall blessings Thus we see there may be iust cause to alter as the former branch of this promise prosperitie so the latter branch of it long-life and yet no wrong thereby redound to the righteous nor benefit to the wicked 3. Quest Is not the truth of the promise impeached thereby Answ No whit at all For first all promises of temporall blessings are limited with such a condition as this if the performance of it may stand with Gods honour and the good of the partie to whom it is made 2. God doth neuer simply depriue his Saints of that which is promised but only in stead of it giueth a better as in taking away wealth he giueth the more store of grace in restraining liberty of body he giueth freedome of conscience with affliction he giueth patience by taking away this temporall life he giueth eternall life God herein dealeth as if one who hauing promised so much iron should in stead thereof giue as much siluer or for siluer giue gold and so for one pound giue the worth of hundreds or thousands §. 107. Of appropriating prosperity and long-life to the obedience which children yeeld to their parents 4. Quest Why is long-life and prosperity appropriated to this kinde of righteousnesse Answ It is not so appropriated to this as if it appertained to no other for it is elsewhere in generall promised to the obseruers of the whole law and to other particular branches thereof beside this yet in these and such like particular respects is it applied to the obedience of children 1. Because obedience to parents is one of the surest euidences of our conformity to the whole law in that thereby we shew our respect of Gods image and lay a good foundation for the performing of all dutie to man 2. Because a childes performing of his dutie to his parents is vnder God an especiall meanes that they doe well and liue long for as rebellious children make their parents with griefe to come the sooner to their graues so dutifull children make them to continue the longer in prosperity the Lord in recompence promiseth to such a childe prosperity and long life 3. Because parents are an especiall meanes to procure the welfare and long life of their children partly by their prouident care as Noami said to Ruth
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
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
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
may expect are these especially 1. He will moue masters to respect such seruants as he moued Ahash-verosh to recompence the fidelity of Mordecai 2. If masters faile therein he will moue strangers to recompence them as he moued the Iaylor to fauour Ioseph when his master had cast him in prison and Pharaoh to aduance him to great dignity 3. To draw the hearts of their masters and others the more vnto them he will make the things which they take in hand to prosper Thus did he blesse Ioseph and Abrahams seruant 4. In dealing for themselues he will blesse their labours as he blessed Iaakobs 5. He will when they come to keepe seruants prouide such seruants for them as they were to their masters In Egypt God blessed Ioseph with a faithfull seruant Dauid who ventured his life to saue his fathers sheepe had many seruants that ventured their liues for him To this purpose may be applied that prouerbe which Christ oft vseth with what measure yee mete shall it be measured to you againe The eternall reward is expressed in this phrase the reward of the inheritance for that inheritance is meant which Christ mentioneth in this clause Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world and Saint Peter in this an inheritance incorruptible and vndesiled and that fadeth not away reserued in heauen What can be more said What shall not be vndergone for this reward How willingly doe prentises passe ouer their prentiship in hope of a temporarie freedome of an earthly citie Many yeares seruice were but as a few daies to Iaakob because he liked his reward But behold here a greater reward which we must needs like much better If this be not sufficient to moue seruants to all dutie I know not what can be sufficient The eighth Treatise Duties of Masters §. 1. Of the heads of Masters duties EPHES. 6. 9. And yee Masters doe the same things vnto them forbearing threatning Knowing that your Master also is in heauen neither is there respect of persons with him IN the last place the duties of masters are declared by the Apostle and that in this verse where he noteth 1. The kindes of their duties 2. A Reason to enforce the same The kindes are set forth Generally doe the same things Particularly forbearing threatning The reason is taken from that subiection wherein masters are to an higher master knowing that your master also And it is amplified 1. By the equall subiection of masters and seruants to that master your also 2. By the place where that master is in heauen 3. By his property in this phrase neither is there respect of persons with him Because the seuerall duties of masters are here but pointed at and infolded vnder generall termes I will as in former treatises hath beene done propound a distinct order whereby we may the better finde out their duties and handle them one after another All may be drawne vnto these two heads 1. Care in choosing good seruants 2. Conscience in well vsing them For well vsing their seruants masters must haue an eie to their place and authority and in respect thereof 1. Wisely maintaine their authority 2. Rightly manage the same The well managing of their authority is generally noted in this phrase doe the same things but more particularly in another place referred to these two branches 1. Iustice 2. Equity Of these in order §. 2. Of masters choosing good seruants The first thing that a man who taketh vpon him to be a master must take care of is to entertaine good seruants into his seruice Mine eies saith Dauid shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me What doth this phrase mine eies shall be vpon the faithfull imply but that he will diligently and carefully inquire after such yea mine eies saith he not another mans eies he would not put all the trust vpon others he would himselfe make what proofe and triall he could Such an emphasis hath this phrase mine eies where Iob saith whom I shall see for my selfe and mine eies shall behold and not another for me 1. Seruants are of all other things except wife and children of best and greatest vse If then men be carefull in well choosing other things as houses land houshold-stuffe horses and all manner of cattell as men are very circumspect therein should they not be much more carefull in well choosing seruants 2. Thus will masters shew that they seeke and aime at the good of their family yea and in their family at the good of Church and common-wealth for good members of a family are likeliest to proue profitable to Church common-wealth 3. When good seruants are chosen there is hope of receiuing the more good from them and doing more good vnto them They will be pliable to all good admonition docible by all good instruction seruiceable in all things they take in hand Obiect A master may make a bad seruant to become a good one Answ There is a great hazard and venture therein especially if they be growne to ripe yeares no creature is easily tamed or brought from the naturall course it hath taken after it is growne vp a bough that hath growne crooked many yeares together will hardly be made straight It is not in mans power to make a bad seruant good neither can man expect Gods blessing therein when he obserueth not a right course warranted by God Quest What course is fittest for choice of seruants 1. If they be young see how they haue beene from their infancy educated Great is the benefit of good education and much good may be expected from thence for it is the means which God hath sanctified for good But if they be growne to ripe yeares choose such as feare God such were they vpon whom Dauid cast his eies On this ground did Saint Paul aduise Philemon to take Onesimus againe because grace was then wrought in his heart 1. Gods feare is the ground of all good obedience and faithfulnesse note the examples of such good and faithfull seruants as are commended in Scripture and you shall finde them all to feare God 2. Such will not only be diligent in their worke but they will also faithfully call vpon God to prosper those things which they take in hand in their masters behalfe instance the example of Abrahams seruant 3. God will haue such respect vnto those seruants which feare his name as for their sakes to blesse their masters house Thus was Potiphars house blessed for Iosephs sake 2. Make some triall of their fitnesse to that calling worke and seruice whereunto thou shalt put them From such there may be hope of profit benefit by their seruice Laban made triall of Iaakob a moneth before he couenanted for any long
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