strucken with such an inward awe and reuerence as it would not for any thing displease his Maiestie but rather doe whatsoeuer it may know to be pleasing and acceptable vnto him For these are two effects which arise from this kinde of feare of God 1. A carefull endeuour to please God in which respect good king Iehosaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright addeth this clause as a motiue thereunto Let the feare of the Lord be vpon you implying thereby that Gods feare would make them endeuour to approue themselues to God 2. A carefull auoiding of such things as offend the Maiesty of God and grieue his spirit in which respect the Wiseman saith The feare of the Lord is to hate euill and of Iob it is said that he fearing God departed from euill Sometimes againe awe and dread of the diuine Maiestie ariseth from diffidence For when a mans heart doubteth of Gods mercy and expecteth nothing but vengeance the very thought of God striketh an awe or rather dread into him and so maketh him feare God From this double cause of feare whereof one is contrary to another hath arisen that vsuall distinction of a filiall or sonne-like feare and a seruile or slauish feare which distinction is grounded on these words of the Apostle ye haue not receiued the spirit of bondage againe to feare this is a seruile feare but ye haue receiued the spirit of adoption whereby we cry Abba father this causeth a filiall feare The filiall feare is such a feare as dutifull children beare to their fathers But the seruile feare is such an one as bondslaues beare to their masters A sonne feareth simply to offend or displease his father so as it is accompanied with loue A bondslaue feareth nothing but the punishment of his offence so as it is ioyned with hatred and such an one feareth not to sinne but to burne in hell for sinne Faithfull Abraham like a gratious childe feared God as Gods Angell beareth witnesse Gen. 22. 12. when he was ready rather to sacrifice his only sonne then offend God by refusing to obey his commandement But faithlesse Adam like a seruile bondslaue feared God as he himselfe testifieth against himselfe Gen. 3 10. when after he had broken Gods commandement he hid himselfe from the presence of God This slauish feare is a plaine diabolicall feare for the deuils so feare as they tremble It maketh men wish there were no hell no day of Iudgement no Iudge yea no God This is that feare without which we must serue the Lord. In this feare to submit ones selfe is nothing acceptable to God It is therefore the filiall feare which is here meant Secondly of this feare God is the proper obiect as by this and many more testimonies of Scripture is euident where the feare of God and of the Lord is mentioned This feare hath so proper a relation vnto God as the Scripture stileth God by a kinde of proprietie with this title Feare for where Iaakob mentioneth the feare of Isaak he meaneth the Lord whom Isaak feared It is then vnlawfull to feare any but God No Men also may be feared as Princes Parents Masters and other superiours For the Apostle exhorting to giue euery one their due giueth this instance feare to whom feare is due But yet may God notwithstanding be said to be the proper obiect of feare because all the feare that any way is due to any creature is due to him in and for the Lord whose image he carrieth so as in truth it is not so much the person of a man as the image of God placed in him by vertue of some authoritie or dignitie appertaining to him which is to be feared If there should fall out any such opposition betwixt God and man as in fearing man our feare would be withdrawne from God then the rule of Christ is to take place which is this feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the extent of this true filiall feare of God is very large No one point throughout the whole Scripture is more vrged than this feare of the Lord. It is oft added to other duties as that whereby they are seasoned and without which they cannot well be performed wherefore we are commanded to serue the Lord in feare to perfect holinesse in the feare of God to worke out our saluation with feare and the Churches are commended for walking in the feare of the Lord so likewise particular men as Abram Ioseph Iob and many other yea the whole worship of God is oft comprised vnder this branch of feare whereupon our Sauiour Christ alleaging this text thou shalt feare the Lord thy God thus expresseth it thou shalt worship the Lord thy God And againe where the Lord by his Prophet Isay saith Their feare toward me is taught by the precept of men Christ thus quoteth that text In vaine doe they worship me teaching for doctrines the commandements of men out of which places compared together it is euident that vnder the feare of God is comprised the worship of God Yea all that dutie which we owe to God and man is comprised vnder this title the feare of God for Dauid when he would in one word declare the summe and substance of all that which a Minister ought to teach his people saith I will teach you the feare of the Lord. Fourthly The reason why the Holy Ghost so much vrgeth the feare of God and that in so large an extent as hath beene shewed I take to be this to shew a difference betwixt that integritie and perfection of Gods image which was at mans creation first planted in him and the renouation thereof while here he liueth in this world So compleat and perfect was then Gods image in man as he needed no other motiue to prouoke him to any dutie but loue Wherefore when the Holy Ghost would set forth that perfection of Gods image first planted in man he addeth this title Loue vnto other duties whether they concerne God or man Concerning God Moses exhorteth Israel to loue the Lord and serue him and againe to loue the Lord to walke in his waies to keepe his commandements c. Concerning man the Apostle exhorteth to serue one another by loue and to doe all things in loue Yea sometimes the Holy Ghost is pleased to comprise all duties vnder loue In which respect Christ calleth this commandement Thou shalt loue the Lord the great commandement which compriseth all the commandements of the first table vnder it and for the second table S. Paul saith that loue is the fulfilling of the law But by Adams fall and the corruption which thereby infected mans
exempt them Seeing then that the Church stood in need to be cleansed and sanctified surely The Church in herselfe was as the world polluted Very liuely is this set forth by the Prophet Ezekiel vnder the similitude of a wretched infant borne of a cursed parentage whose nauell was not cut who was not washed salted nor swadled but cast out in the open field polluted with bloud Oft doth the Apostle setting forth the wretched estate of the world note of the true members of the Church that we our selues also were such The Church consisteth of none other then of such as came out of Adams loines Now as all the brood which commeth from vipers adders toads spiders and other like venomous dams are infected with poison so all the sonnes of Adam are polluted with sinne That which is borne of the flesh as is euery mothers childe not the members of the Church excepted for they haue fathers and mothers of their flesh is flesh that is polluted and corrupt Therefore when we are taken into the Church we are borne againe This our former estate by nature is oft and seriously to be thought of and that in respect of Christ Our selues  Others  1. In regard of Christ the more to magnifie his loue Our former estate before he cast the wings of his mercy vpon vs sheweth our vnworthinesse our vilenesse and wretchednesse and in that respect it openeth our heart and mouth to thinke and say O Lord our Lord what is man that thou art mindfull of him and the sonne of man that thou visitest him Lord how is it that thou wilt manifest thy selfe vnto vs and not vnto the world The right knowledge of our former estate and a due consideration thereof maketh vs ascribe all the glory of our present dignity and happinesse to Christ that altered our estate as Saint Paul I thanke Christ Iesus our Lord who hath enabled mee who was before a blasphemer c. yea it maketh vs the more to prize and esteeme the present estate as Dauid 2. In regard of our selues this is to be thought of to humble vs and to keepe vs from insolent boasting in those priuiledges whereof through Christ we are made partakers To this purpose doth the Apostle thus presse this point Who maketh thee to differ from another and what hast thou that thou diddest not receiue Now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it When a man is exalted from a meane to a great place and thereupon waxeth proud and insolent we say he hath forgotten from whence he came So as remembrance of our former condition is a meanes to preserue humility and to suppresse insolencie 3. In regard of others it is to be thought of to moue vs the more to commiserate their wofull estate who yet remaine as we once were to conceiue hope that their estate may be altered as well as ours was to pray and vse what meanes we can that it may be altered To prouoke Christians to shew all meekenesse to them which were without the Apostle renders this reason for we our selues also in times past were foolish c.. read how forcibly this is vrged Rom. 11. 18 19 c. §. 34. Of Christs preuenting Grace In setting downe the alteration of the forenamed condition note 1. The manner of laying it forth 2. The matter or substance thereof The manner is implied in this coniunction THAT That he might sanctifie it Christ loued the Church and gaue himselfe for it not because it was sanctified but that he might sanctifie it so as The Grace which Christ sheweth to the Church is a preuenting Grace Sanctification is no cause but an effect of Christs loue and followeth in order after his loue His loue arose only and wholly from himselfe in the parties loued there was nothing but matter of hatred before they were loued Moses thus saith of the loue of God to Israel The Lord did not set his loue vpon you because yee were more in number but because the Lord loued you This at first sight may seeme to be as we say a womans reason that the Lord should set his loue on them because he loued them but it being duly obserued we shall finde excellently set forth the ground of Gods loue to rest altogether in himselfe and in his owne good pleasure Yea this being noted as the end of Christs loue that he might sanctifie it it further sheweth that it was not any foresight of holinesse in the Church that moued him to loue it first he loued it and then sought how to make it amiable and worthy to be loued Herein differeth Christs loue from the loue of all men towards their spouses for they must see something in them to moue them to loue When Ahash-verosh was to choose a wife the maidens out of whom he was to take one were first purified and then he tooke her in whom he most delighted But Christ first loueth his spouse and then sanctifieth it Before he loued it he saw nothing in it why he should preferre it before the world Seeing of him and through him and to him is all the beauty and dignitie of the Church the glorie be to him for euer Amen §. 35. Of Christs seeking to make his Church pure The Matter or substance of that subordinate end which Christ aimed at in giuing himselfe for the Church is in these words that he might sanctifie it hauing cleansed it which in generall shew that Christ seeketh the purity of his Church For this end hath he shed his owne most pure and pretious bloud for his bloud cleanseth vs from all sinne and conueyed his holy Spirit into his body the Church which is called the Spirit of Sanctification because it reneweth and sanctifieth those in whom it is This Christ aimeth at that he might make his spouse like to himselfe pure as he is pure That end which Christ aimed at we that professe our selues to be of this Church must endeuour after for euery man that hath this hope in him purgeth himselfe as he is pure Let vs therefore vse all good meanes to cleanse our selues from all filthinesse of flesh and spirit This being the end which Christ aimeth at for the good of his Church to cleanse it they who finde themselues cleansed haue a good euidence that they are of this Church they who are not cleansed can haue no assurance thereof How vnworthy are they of this benefit that liue as the world and like swine vpon euery occasion wallow in the mire being drawne by euery temptation into sinne Doe they not as much as in them lieth make the death of Christ to be in vaine and peruert that maine end which Christ aimed at in giuing himselfe But what may be thought of such as Ismael-like mocke and scoffe at those that
Sanctification of the Saints shall be perfect in heauen They shall not only be iustified by hauing their sinnes couered to them nor only haue their sanctification truly begun in them but also in euerie part point and degree thereof absolutely perfected in which respect they are said to be iust men made perfect Adam in his innocencie was not more pure then the Saints shall be in heauen yea they shall farre surpasse Adam as in the measure so in the stabilite and perpetuitie thereof In our endeuour after holinesse let vs haue an eye to this perfection and not faint if we attaine not to that measure which we desire Perfection is reserued for the world to come Yet know we that the more holy and blamelesse we are the neerer we come to that heauenly estate the more spots and blemishes of sinne we haue the more vnlike we are vnto it and the lesse hope we haue of enioying that heauenly happinesse All the forenamed seuerall points of the glorious estate of the Church in heauen should rauish our spirits and euen breake our hearts with an holy admiration of Christs good-nesse and fill our mouths with praises for the same and make vs sigh and long after the same and with all good conscience and diligence vse all the meanes we can to attaine thereunto no labour will be lost herein Surely this is either not knowne or not beleeued or not remembred or not duly and seriously considered by such as make light account thereof Let that which hath beene but briefly touched be further meditated vpon and let vs pray that the eyes of our vnderstanding may be enlightned that we may know what is the riches of the glorious inheritance of the Saints Were it not for this hope the Saints were of all the most miserable whereas now they are the most happy §. 53. Of the application of the things which Christ hath done for the Church vnto husbands EPHES. 5. 28. So ought men to loue their wiues c. THE first clause of this verse serueth both for an application of the former argument and also for a transition to another argument The particle of relation So sheweth that that which hath before beene deliuered of Christs loue to his Church ought to be referred and applied to husbands For as Christ loued his Church So ought husbands to loue their wiues Quest Why are these transcendent euidences of Christs surpassing loue to his Church set before husbands can any such things be expected from husbands to their wiues Answ No not for measure but for likenesse For in this large declaration of Christs loue there are two generall points to be noted 1. That the Church in her selfe was no way worthie of loue 2. That Christ so carried himselfe towards her that he made her worthie of much loue This ought to be the minde of husbands to their wiues 1. Though they be no way worthie of loue yet they must loue them 2. They must endeuour with all the wit and wisdome they haue to make them worthie of loue I say endeuour because it is not simply in the husbands power to doe the deed Yet his faithfull endeuour shall on his part be accepted for the deed Of these points I shall hereafter more fully speake §. 54. Of the application of the loue which a man beareth to himselfe vnto an husband EPHES. 5. 28. So ought men to loue their wiues as their owne bodies THe forenamed particle So hath also relation to another patterne namely of a mans selfe to his bodie and so it is a transition from one argument to another There is some more Emphasis here vsed in setting downe an husbands dutie then was before vers 25. There it was laid downe by way of exhortation Husbands loue your wiues Here it is laid downe with a straiter charge Husbands ought to loue their wiues So as this dutie is not a matter arbitrarie left to the husbands will to doe it or leaue it vndone there is a necessitie laid vpon him he must loue his wife Woe therefore vnto him if he doe it not In setting downe this argument taken from a mans selfe the Apostle resembleth a mans wife vnto his bodie wherein he hath relation to vers 23. where he said the husband is the head of the wife Whereby he sheweth that as an husbands place is a motiue to his wife for her to performe her dutie so to himselfe for him to performe his dutie He is her head therefore she must be subiect to him She is his bodie therefore he must loue her This example of a mans selfe is both a reason the more to moue husbands to loue their wiues and also a rule to teach them how to loue them The reason is implied vnder that neere vnion that is betwixt a man and his wife she is as neere to him as his owne bodie therefore she ought to be as deere to him The bodie neuer dissenteth from it selfe nor the soule against it selfe So neither should man and wife The rule is noted vnder the manner of a mans louing his owne bodie as intirely as he loueth his bodie so intirely he ought to loue his wife Of the manner of a mans louing himselfe see Treat 4. § 74. 76. The more to enforce this comparison the Apostle addeth He that loueth his wife loueth himselfe By this clause two things are implied 1. That a wife is not only as a mans bodie namely his outward flesh but as his person his bodie and soule She is as his bodie because she was taken out of his bodie and because she is set vnder him as his bodie vnder his head She is as himselfe by reason of the bond of mariage which maketh one of two In which respect a wife is commonly called a mans second selfe 2. That an husband in louing his wife loueth himselfe so as the benefit of louing his wife will redound to himselfe as well as to his wife §. 55. Of the amplification of a mans loue of himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church THe former patterne of a mans selfe is here further amplified For first the Apostle proueth that a man loueth himselfe and then he sheweth how he loueth himselfe Two arguments are vsed to proue the point One is taken from the contrarie No man euer yet hated his owne flesh Therefore he loueth it The other is taken from the effects of loue To nourish and cherish ones flesh is a fruit of loue But euerie man nourisheth and cherisheth his flesh Therefore he loueth it This latter argument sheweth the manner of a mans louing himselfe and therein a mans loue of himselfe is a rule to teach him how to loue his wife This indefinite particle no man is to be restrained to such as haue the vnderstanding and affection of a man in them as if he had said no
appeare by a particular consideration of the three forenamed properties of this matrimoniall bond the preheminencie firmnesse and neerenesse thereof §. 86. Of Christs leauing his Father and mother for his spouse I. The preheminencie of the matrimoniall bond betwixt Christ and the Church herein appeareth that Christ left his Father and his mother for his spouse the Church As Christ is God God is his Father as man the Virgin Marie was his mother Now the leauing of his Father must be taken only by way of resemblance in that he came from the place of his Fathers habitation to the place where his Spouse was The Scripture saith that he was in the bosome of his Father by him as one brought vp with him his daily delight reioycing alway before him yet descended he into the lowest parts of the earth where his spouse was He came out from the Father and came into the world But truly and properly did he preferre his Spouse before his mother For when he was instructing his Spouse and his mother came to interrupt him he said to his mother who is my mother and to his Spouse behold my mother Of the same minde must the Church and all that are of the Church be vnto Christ she must forget her owne people and fathers house Seeing Christ hath gone before vs and giuen vs so good an example what an high point of ingratitude would it be for vs to preferre father mother or any other before Christ our husband Note what he saith in this case He that loueth father or mother more then me is not worthie of me And againe If any come vnto me and hate not his father and mother he cannot be mine To hate here is to be so farre from preferring father mother before Christ as rather then not to loue Christ to hate father and mother Or so intirely to loue Christ aboue all as our loue of parents in comparison thereof to be an hatted Thus Leui said vnto his father and mother I haue not seene him for they obserued the word and kept the couenant of Christ This then is our dutie that we suffer not any naturall affection and dotage on our parents to swallow vp that loue we owe to Christ as Pharaohs ill-fauourèd and leane-fleshed kine eat vp the seuen well-fauoured and fat kine How much lesse should any loue of this world of the profits promotions or pleasures of this world draw away our hearts from Christ should we not rather say and doe as the Apostles did Behold we haue for saken all and followed Christ §. 87. Of the indissoluble vnion betwixt Christ and the Church II. The firmnesse of that bond whereby Christ and the Church are said to be glued together is greater and more inuiolable then that whereby man and wife are ioyned together Death parteth man and wife but death cannot make a diremption betwixt Christ and the Church so as we may well from this metaphor inferre that Christ and the Church are inseparably knit together I will betroth thee vnto me for euer saith Christ vnto the Church The couenant which Christ maketh with his Church is an euerlasting couenant The mountaines shall depart and the hils be remoued before his kindnesse shall depart from the Church The stedfastnesse and vnchangeablenesse of his will is the only cause thereof Whom he loueth he loueth vnto the end His gifts and calling are without repentance He is not like the hard hearted Iewes who vpon euerie sleight occasion would put away their wiues The Lord hateth putting away Though therefore the Church through her weaknesse doe depart from him and play the harlot yet returne againe to me saith the Lord. Learne we by this patterne to cleaue close vnto the Lord which is a dutie most due to Christ who cleaueth so close to vs and therefore oft expressed in the Scripture Three vertues there are which are of speciall vse to this purpose Faith Hope Loue. Faith is the hand whereby we lay fast hold on Christ and as it were knit him to our selues as he by his Spirit knitteth vs to himselfe This maketh vs rest and repose our selues on him for all needfull things and not to leaue him for any thing Hope is the anchor which holdeth vs fast against all the stormes of Satan so as they can neuer driue vs out of our harbour which is the Lord Iesus Christ Loue is the glue and soader which maketh vs one with Christ for it is the propertie of loue to vnite those that loue one another in one Ionathans soule was knit with the soule of Dauid For why Ionathan loued him as his owne soule He that loueth is well pleased with him whom he loueth and seeketh also to please him that they may mutually delight one in another Were these three vertues well rooted in vs we would say who shall separate vs from the loue of Christ shall tribulation or distresse c. §. 88. Of the equall priuiledge of all the Saints III. Concerning the phrase whereby the neerenesse of man and wife is set forth they two shall be one flesh it may be demanded how this can be applied to Christ and the Saints who are more then two Answ Christ by one Spirit knitteth vs all into one bodie and so maketh all ioyntly considered together one Spouse The multitude of Saints doth no more imply many wiues then the multitude of members which the naturall bodie of a wife hath This point then teacheth vs that In the mysticall mariage betwixt Christ and the Church all and euerie of the Saints haue an equall priuiledge Some are not Concubines some wiues nor some more loued or preferred to another but all one wife All are one in Christ Iesus Neither the Father that gaue them all nor the Sonne who tooke them all saw any thing in one more then in another their meere grace moued them to doe what they did Well may euerie one apply all the forenamed priuiledges vnto themselues and not one emulate another This affordeth instruction to the more eminent in the Church that like proud dames they insult not ouer others as if they were their hand-maids and consolation to the meaner sort that they may vphold themselues and possesse their soules with patience and not enuie or grieue at the outward prosperitie and priuiledges of others In the greatest priuiledge they are equall to the greatest This of the parties coupled to Christ For these words they two shew that all the Saints are but one Christ is the other of the two The next words are one flesh shew how neere those Saints are to Christ §. 89. Of the neere vnion betwixt Christ and the Church The maine point here to be noted is that Christ and the Church are most neerely linked together What can be neerer then that two should come into one flesh This is
of a wiues separation for her disease Leu. 15. 19. c. For what can be expected â—m such polluted copulation but a leprous and loathsome generation This kinde of intemperancie is expresly forbidden Leuit. 18. 19. and a capitall punishment inflicted on such as offended therein Leuit. 20. 18. Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous Eccles 20. 7. and the contrary intemperancy is put in the roll of such abominations as prouoked God to spue out the Canaanits Leuit. 18. 28. and to forsake his owne inheritance Ezek. 22. 10. To this kinde of intemperancie some referre a mans knowing of his wife after she hath conceiued with childe But I finde no such matter condemned in Gods word neither dare I make that a sinne which is not there condemned Certaine Sectaries among the Iewes are branded for this error 1. Obiect No other creature will so doe so as it may seeme to be against nature Answ 1. I denie the argument though some forbeare yet all doe not 2. I denie the consequence for other creatures are not so tied one male to one female as an husband to his owne wife Besides that which beasts by nature are tied vnto must be left to mans discretion 2. Obiect After a woman hath once conceiued no more conceptions can be expected till she be deliuered Answ Conception is not the only end of this dutie for it is to be rendred to such as are barren Quest What if the wife giue sucke to her childe ought not her husband then to forbeare Answ Because giuing sucke is a mother dutie man ought to doe what he can to containe §. 10. Of mutuall loue betwixt man and wife Hitherto of those common mutuall duties which tend to the preseruation of the very being of mariage and are in that respect absolutely necessarie The other common mutuall duties though they be not of so absolute necessitie as the former are in their kinde necessary for the good estate of mariage and for the better preseruing of that knot so as if they be not performed the end and right vse of mariage will be peruerted that estate made vncomfortable very burdensome The first of these is Loue. A louing mutuall affection must passe betwixt husband and wife or else no dutie will be well performed this is the ground of all the rest In some respects Loue is proper and peculiar to an husband as I purpose to shew when I come to speake of an husbands particular duties But Loue is also required of wiues and they are commanded to be louers of their husbands as well as husbands to loue their wiues so as it is a common mutuall dutie belonging to husband and wife too and that is true wedlocke when man and wife are linked together by the bond of loue Vnder loue all other duties are comprised for without it no dutie can be well performed Loue is the fulfilling of the Law that is the very life of all those duties which the law requireth It is the bond of perfection which bindeth together all those duties that passe betwixt partie and partie Where loue aboundeth there all duties will readily and cheerefully be performed Where loue is wanting there euery duty will either be altogether neglected or so carelesly performed that as good not be performed at all in which respect the Apostle willeth that all things be done in loue Loue as it prouoketh the partie in whom it ruleth to doe all the good it can so it stirreth vp the partie loued to repay good for good It is like fire which is not only hot in it selfe but also conueigheth heat into that which is neere it whence ariseth a reflection of heat from one to another Note how admirably this is set forth betwixt Christ and his Spouse in the Song of Salomon and it is further manifested in the examples of all good husbands and wiues noted in the Scripture they did mutually beare a very louing affection one to another Though loue be a general duty which euery one oweth to another euen to his enemie yet the neerer that God hath linked any together the more are they bound to this dutie and the more must they abound therein But of all others are man and wife most neerely and firmly linked together Of all others therefore are they most bound hereunto that in the highest degree that may be euen like to Ionathans loue who loued Dauid as his owne soule Salomon saith He that findeth a wife findeth a good thing and obtaineth fauour of the Lord which by the rule of relation is also true of an husband Shee that findeth an husband findeth a good thing and obtaineth fauour of the Lord. Man and wife therefore are each to other an especiall pledge of Gods fauour and in this respect aboue all others vnder God to be loued If this be the ground as it ought to be of their mutuall loue their loue will be feruent and constant Neither will the want or withering of any outward allurements as beautie personage parentage friends riches honours or the like with-hold or with-draw extinguish or extenuate their loue neither will any excellencies of nature or grace in other husbands and wiues draw their hearts from their owne to those other nor yet will the loue of a former yoake-fellow dead and gone any whit lessen the loue of the liuing mate This instance I haue the rather mentioned because in many who are farre from setting their affection on strange flesh their loue of a former husband or wife departed is so fast fixed in their heart as they can neuer againe so intirely loue any other They who are so minded are not fit to be ioined with another yoke-fellow after they are loosed from one If they mary againe and manifest such a minde they plainly shew that they respect this or that person more then Gods ordinance By Gods ordinance man and wife are no longer bound one to another then they liue together Death is an absolute diremption and maketh an vtter dissolution of the mariage bond If the man be dead the wife is deliuered from the law of the man so as shee may take another man Which liberty is also giuen to the man Being now free if they mary another that other being now a true husband or wife their loue must be as intire to that other as it was to the former yea and more intire if there were any defect in the former For as children maried out of their parents house must not retaine such a loue of their parents as shall swallow vp their loue of the partie to whom they are maried but must according to the law leaue father and mother and cleaue to their yoke-fellow so neither must the loue of a former husband or wife be predominant when they are maried to another This other must be as close cleaued
nature the loue of God hath waxed cold in man and though the Saints be created againe according to that image of God yet while in this world they liue that image is not so perfect as it was the flesh remaineth in the best in which respect God hath fast fixed this affection of feare in mans heart and thereby both restraineth him from sinne and also prouoketh him vnto euery good dutie §. 5. Of the feare of God mouing vs to doe seruice to men Hauing briefly declared the nature obiect extent and vse of feare I returne to the point in hand viz. to shew 1. how it is here laid downe as a motiue to stirre vp men to performe the dutie here required for by this clause in the feare of the Lord the Apostle implieth that It is the feare of God which moueth men conscionably to submit themselues one to another This made Dauid so well to rule the people of God and Ioseph to deale so well with his brethren yea this is noted to be the cause of the righteous regiment of Christ himselfe Well did that good King Iehosaphat know this and therefore when he appointed Iudges ouer his people as a motiue to stirre them vp to execute the iudgements of the Lord aright he saith vnto them Let the feare of the Lord be vpon you So also S. Peter to moue subiects to honour their King prefixeth this exhortation Feare God By feare of man may one be brought to submit himselfe to another as a magistrate may be moued to deale iustly and mildly with his people through feare of insurrections and rebellions subiects may by seuere lawes and tyrannie be brought to submit themselues and so other inferiours also by threats by hard vsage and other by-respects 1. Though feare of man be a motiue yet it followeth not that therefore feare of God should be no motiue it may be another motiue and a better motiue 2. The submission which is performed through feare of man is a forced and a slauish submission nothing acceptable to God but that which is performed through a true filiall feare of God is a free willing ready cheerefull conscionable submission such a submission as will stirre vs vp to doe the best good we can thereby vnto them to whom we submit our selues and so is more acceptable to God by reason of the cause thereof and more profitable vnto man by reason of the effect and fruit thereof For a true feare of God maketh vs more respect what God requireth and commandeth than what our corrupt heart desireth and suggesteth It subdueth our vnruly passions and bringeth them within compasse of dutie It maketh vs deny our selues and our owne desires and though through the corruption of our nature and inborne pride we be loth to submit yet will Gods feare bring downe that proud minde and make vs humble and gentle It will keepe those who are in authoritie from tyranny crueltie and ouer-much seueritie and it will keepe those who are vnder subiection from dissimulation deceit and priuie conspiracies Behold how necessarie it is that a true feare of the Lord be planted in mens hearts in the hearts of Kings and all Gouernours in the hearts of subiects and all people whether superiours or inferiours Where no feare of God is there will be no good submission vnto man Abraham thought that the men of Gerar would haue no respect to him or his wife nor make conscience of common honestie nor abstaine from innocent bloud because he saw no feare of God in that place and the Apostle hauing reckoned vp many notorious effects of mans naturall corruption concludeth all with this as the cause of all There is no feare of God before their eyes Wherefore let Magistrates Parents Masters and all in authoritie haue especiall care that their subiects children seruants and all vnder them may be taught and brought to feare the Lord. I dare auouch it that such inferiours which are taught to feare God will doe better seruiee to their superiours than such as feare their superiours only as men and feare not God Let Ministers especially vrge and presse vpon the consciences of men a feare of God Let all inferiours pray that the feare of the Lord may be planted in the hearts of their superiours that so they may liue a quiet and peaceable life in all godlinesse and honestie vnder them Happie is that kingdome where Magistrates and subiects feare the Lord. Happie is that Church where Ministers and people feare the Lord. Happie is that family where husband and wife parents and children master and seruants feare the Lord. In such a Kingdome Church and family will euery one to the mutuall good one of another submit themselues one to another But if such as feare not God submit themselues whether they be superiours or inferiours it is for their owne ends and aduantages and not for their good to whom they submit themselues §. 6. Of limiting all dutie to man within the compasse of the feare of God Againe as this clause In the feare of the Lord declareth the manner of submission it sheweth that No submission is to be performed vnto man but that which may stand with the feare of God Whereby we shew that we haue respect to God and labour aboue all to approue our selues to him Thus Dauid is commanded to rule in the feare of God and other Magistrates to performe their dutie in the feare of the Lord which Nehemiah that good Gouernour was carefull to doe So also subiects are to obey in the feare of the Lord which the Apostle implieth by prefixing this precept Feare God before that Honour the King as if he had said so honour the King as in and thereby you may manifest your feare of God let not this latter crosse the former Seruants likewise are commanded to be obedient vnto their Masters with this prouiso fearing the Lord. Such phrases as these For the Lords sake As vnto the Lord In the Lord As seruants of Christ with the like being annexed to the duties of inferiours doe imply as much Great reason there is that all seruice should be limited with the feare of God for God is the highest Lord to whom all seruice primarily and principally is due whatsoeuer seruice is due to any man high or low is due in and for the Lord. The Lord hath set superiours in the places of eminencie wherein they beare the image of God The Lord also hath set inferiours in their places and commended them as his charge to the gouernment of those who are ouer them He that obeyeth not those who are ouer him in the feare of God sheweth no respect of Gods image and he who gouerneth not those who are vnder him in the feare of God sheweth no respect of Gods charge Besides God is that great Iudge to whom all of all sorts superiours and inferiours are
the bodie The former point is clearely set forth by a resemblance which the Apostle maketh betwixt Adam and Christ thus As by the offence of one iudgement came on all men to condemnation euen so by the righteousnesse of one the free gift came on all men vnto iustification of life Here are noted two roots one is Adam the other is Christ both of them haue their number of branches to all which they conuey that which is in them as the root conueyeth the sap that is in it into all the branches that sprout from it The first root which is Adam conueyeth sinne and death to all that come from him and the other root which is Christ conueyeth grace and life to euerie one that is giuen to him for saith he All that the Father giueth me shall come to me and him that commeth to me I will in no wise cast out and a little after he rendreth this reason This is the Fathers will that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day Obiect Christ himselfe maketh exception of one where he saith none is lost but the sonne of perdition Answ That phrase sonne of perdition sheweth that Iudas was neuer of this body for can we imagine that Christ is a Sauiour of a sonne of perdition Obiect Why is he then excepted Answ By reason of his office and calling he seemed to be of this body and till he was made knowne none could otherwise iudge of him in which respect Saint Peter saith he was numbred with vs. 2. Answ Christ there speaketh in particular of the twelue Apostles and to be an Apostle of Christ was in it selfe but an outward calling This is a point of admirable comfort to such as haue assurance of their incorporation into Christ they may rest vpon the benefit of this office of Christ that he is a Sauiour We need not thinke of climing vp to heauen and searching Gods records to see if our names be written in the booke of Life Let vs only make triall whether we be of this body or no. For our helpe herein know we that this metaphor of a body implieth two things 1. A mysticall vnion with Christ 2. A spirituall communion with the Saints 1. By vertue of that vnion they who are of Christs body 1. Receiue grace and life from him 2. Are guided and gouerned according to his will 3. Seeke to honour him in all things they doe 4. Are offended and grieued when he is dishonoured by others 2. By reason of their communion with the Saints being fellow members 1. They loue the brethren 2. They are ready to succour such as are in distresse 3. They will edifie one another 4. They retaine a mutuall sympathy reioycing and mourning one with another §. 23. Of the restraint of the benefit of Christs headship to them only that are of his body That none but those who are of Christs body shall partake of the benefit of his office is cleare by other like titles of restraint as his people and his sheepe but especially by denying to the world the benefit of his intercession I pray not for the world saith he In this respect this position out of the Church no saluation is without exception true for the body is the true Catholike inuisible Church he that is not a member of this Church but is out of it hath not Christ to be his head and Sauiour whence then can he haue saluation The former point is not more comfortable to those that haue assurance that they are members of this body then this is terrible to those that giue too great euidence they are no members thereof as all they doe that haue not the spirit of Christ ruling in them but rather rebell against him and beare no loue to the Saints but rather hate them and doe them all the spight they can §. 24. Of the Churches subiection to Christ EPHES. 5. 24. The Church is subiect vnto Christ in euery thing THe duty which the Church in way of thankfulnesse performeth to Christ her head for this great benefit that he is her Sauiour is Subiection Vnder which word is comprised all that obedience and duty which in any kinde Christ requireth of the Church in and by the word Quest Is it possible for that part of the Church which is here on earth to yeeld such obedience Answ It will faithfully endeuour to doe what it can and that honest and vtmost endeuour Christ graciously accepteth for a perfect performance of all In that it is here taken for grant that the Church is subiect to Christ I may as from a generall to particular infer that Whosoeuer is of the true Catholike Church is subiect to Christ and yeeldeth obedience to his word We will runne after thee saith the Church to Christ My sheepe heare my voice and follow me saith Christ of that flocke which is his Church For Christ conueyeth his owne spirit into his mysticall body the Church and into every member thereof which spirit is much more operatiue and liuely then the soule of man If therefore mans soule quickning euery part of the naturall body make them subiect to the head much more will the spirit of Christ bring the members of his mysticall body in subiection to himselfe If the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by the spirit that dwelleth in you Hereby let triall be made of particular visible Churches and of particular persons whether they are in deed of this true Catholike Church or no. Those visible Churches which refuse to be gouerned by Christs word and are wholly gouerned by humane traditions which rise against Christ and play the adulteresses by committing Idolatry are not of this Catholike Church which is subiect to Christ No more are Infidels that defie Christ Heretiques that deny him ignorant persons that know not his will profane persons that despise him wordlings that lightly esteeme him nor any that persecute or scorne him in his members By this we may see that many haue a name that they are of the Church who in deed are not Obiect Many such persons may belong to Gods election and so be of that body whereof Christ is a Sauiour Answ Election in deed giueth them a title to Christ but they cannot reape any benefit by that title till they haue a possession of Christ by vertue of their spirituall vnion with him Neither can they haue any assurance of their election till they finde by the quickning vertue of the spirit that they are vnited vnto Christ Wherefore so long as men remaine destitute of the Spirit of Christ and are possessed with a contrary spirit they may well be iudged for the present to be none of
patterne to teach them how to loue A motiue it is to loue Christ because loue deserueth loue especially such a loue of such a person as the loue of Christ is Yea our loue of Christ is an euidence that we are loued of Christ as smoake is a signe of fire Wherefore both in thankfulnesse to Christ for his loue to vs and for assurance to our owne soules of Christs loue to vs we ought in all things that we can to testifie our loue to Christ A motiue it is also to loue our brethren because Christ being in heauen our goodnesse extendeth not to him but our brethren on earth stand in his stead and the loue we shew to them we shew to him and he accepteth it as done to him Ye fed me yee visited me saith Christ to them that fed and visited his brethren This loue also euen the loue of our brethren is an euidence that we are loued of God Wherefore if Christ so loued vs we ought also to loue one another How the loue of Christ is a patterne I will afterwards shew §. 28. Of Christs giuing himselfe EPHES. 5. 25. And gaue himselfe for it THis fruit and effect of Christs loue extendeth it selfe to all the things that Christ did or suffered for our redemption as that he descended from heauen tooke vpon him our nature and became a man that he subiected himselfe to the law and perfectly fulfilled it that he made himselfe subiect to many temptations of the deuill and his instruments that he tooke vpon him our infirmities that he became a King to gouerne vs a Prophet to instruct vs a Priest to make an attonement for vs that he subiected himselfe to death the cursed death of the crosse and so made himselfe an oblation sacrifice for our sins that he was buried that he rose againe that he ascended into heauen and there sitteth at Gods right hand to make intercession for vs. For after that Christ had taken vpon him to be our head and Sauiour he wholly set himselfe apart for our vse and our benefit so as his person his offices his actions his sufferings his humiliation his exaltation the dignitie the puritie the efficacie of all is the Churches and to her good doe they all tend This in generall is the extent of this fruit of Christs loue he gaue himselfe for it More particularly we may note these three points 1. The action what he did he gaue 2. The obiect what he gaue himselfe 3. The end why he gaue himselfe for it for the Churches good The action hauing relation to the obiect most especially pointeth at the death of Christ The Greeke word is a compound word and signifieth to giue vp It implieth two things 1. That Christ willingly died the simple word gaue intimateth so much 2. That his death was an oblation that is a price of redemption or a satisfaction the compound word gaue vp intimateth so much §. 29. Of the willingnesse of Christ to die That Christ willingly died is euident by the circumstances noted about his death when Peter counselled him to spare himselfe and not to goe to Ierusalem where he was to be put to death he called him Satan and said he was an offence to him when Iudas went out to betray him he said vnto him That thou doest doe quickly When Iudas was gone out to get companie to apprehend him he went to the place where he was wont so as Iudas might readily finde him yea he met them in the mid-way that came to take him and he asked them whom they sought though he knew whom they sought and when they said Iesus of Nazaret he answered I am he When they came to him he droue them all backward with a word of his mouth and yet would not escape from them He could haue praied to the Father to haue had more then twelue legions of Angels for his safeguard against those that apprehended him but would not when by his aduersaries he was prouoked to haue come downe from the Crosse and could haue done so he would not At the instant of giuing vp the ghost he cried with a loud voice which sheweth that his life was not then spent he might haue retained it longer if he would and thereupon the Centurion gathered that he was the Sonne of God When he was actually dead and laid in a graue he rose againe These other like circumstances verifie that which Christ said of himselfe No man taketh my life from me but I lay it downe of my selfe It was therefore no necessitie that compelled him to die but his voluntarie obedience Christ is the Lord Prince and Author of life and hath an absolute power as ouer the life of others so ouer his owne life Thus then we see that his sacrifice was a voluntarie and free gift the cause thereof was his owne will and good pleasure Exceedingly doth this commend the loue of Christ and assureth vs that it is the more acceptable to God who loueth a cheerefull giuer Let vs in imitation of our head doe the things whereunto we are called willingly and cheerefully though they seeme neuer so disgracefull to the world or grieuous to our weake flesh §. 30. Of the kinde of Christs death an oblation That Christs death was an oblation and a price of redemption is euident by the death of those beasts which were offered vp for a sacrifice and therein were a type of Christs death But expresly is this noted by this Apostle where he saith Christ hath giuen himselfe for vs an offering and sacrifice to God for a sweet smelling sauour and againe Christ gaue himselfe a ransome The phrases of redeeming purchaesing buying with the like attributed to Christ and his bloud doe further confirme the same Learne hereby to consider Christs death not as the death of a priuate man but of a publike person of a suertie of a pledge that in our roome and stead was made sinne and was made a curse to redeeme vs from our sinnes and from the curse which by sinne was fallen vpon vs. The comfort and benefit of Christs death is lost if this be not knowne and beleeued In this consisteth a maine difference betwixt the death of Christ and all other men not the most righteous Martyrs excepted Their death was but a dutie and debt no satisfactory oblation no price no ransome as Christs was §. 31. Of the infinite valew of the prince of our redemption The Obiect or thing which Christ gaue for a ransome was himselfe not his body alone nor his body and soule only but his person consisting of his two natures humane and diuine Quest How could his diuine nature be giuen vp could it suffer could it die Answ 1. The Deitie simply considered in and by it selfe could not die but that person which was God both could and did die
man in his right wits for furious franticke mad desperate persons will cut their armes legs and other parts mangle their flesh hang drowne smother choake and stab themselues Euen so they are as men out of their wits who hate or any way hurt their wiues yea it is the part of a mad man to doubt of louing and doing good to himselfe These two words to nourish and cherish comprize vnder them a carefull prouiding of all things needfull for a mans bodie To nourish is properly to feed To cherish is to keepe warme The former is done by food the latter by apparell Vnder food and apparell the Apostle comprizeth all things needfull for this life where he saith Hauing food andraiment let vs therewith be content This applied to an husband sheweth that he ought to haue a prouident care for the good of his wife in all things needfull for her That he may yet further presse this point he returneth againe to the example of Christ euen as the Lord the Church The Apostle thought that this naile of loue had need be fast beaten into the heads and hearts of husbands and therefore addeth blow to blow to knocke it vp deepe euen to the head before he confirmed Christs example with the example of our selues here he confirmeth the example of our selues with the example of Christ againe This he doth for two especiall reasons 1. The more forcibly to vrge the point for two examples adde weight one to another especially this latter which is so farre more excellent as we heard out of vers 25 26 27. 2. To giue husbands a better direction for their prouidence towards their wiues whom they must nourish and cherish not only as their bodies but as Christ nourisheth and cherisheth his Church not only with things temporall but also with things spirituall and eternall §. 56. Of mans naturall affection to himselfe EPHES. 5. 28 29. So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church HAuing briefly shewed the generall scope of the 28 and 29 verses I will proceed to a more distinct handling of them They setforth The naturall affection of a man to himselfe Two points are here to be noted 1. The generall proposition that a man is well affected to himselfe 2. The particular amplification and manifestation of that affection This is manifested two waies 1. Negatiuely No man hateth his owne flesh   2. Affirmatiuely and that in two branches 1. Nourisheth it 2. Cherisheth   Both these are iustified by the like affection of Christ to the Church which is his body Euen as the Lord the Church In that the Apostle propoundeth the naturall affection of a mans selfe to his body as a motiue and patterne to Christians to loue their wiues and also iustifieth the same by a like affection of Christ to his Church I obserue that Naturall affection is a thing lawfull and commendable it is an affection which may stand with a good conscience which Gods word is so farre from taking away as it doth establish it For such as are without naturall affection are directly condemned and we are commanded to be so kindly affectioned one to another as we are to our selues Yea the law in the strict rigour thereof laieth downe that naturall affection which is in a man to himselfe as a rule for the loue of his neighbour thou shalt loue thy neighbour as thy selfe Hence is it that the Prophets Apostles and Christ himselfe doe oft call vpon vs to haue an eie to that affection which we beare to our selues Of this patterne Christ saith This is the Law and the Prophets this is the briefe summe of them this is it which they doe much vrge and presse 1. Naturall affection was at first created of God by him planted in man so that as soule body the powers and parts of them are in their substance good things this affection also in it selfe is good 2. There are the same reasons to loue our selues as our brethren For we our selues are made after Gods image redeemed by Christs bloud members of the same mysticall bodie keepers of our selues to giue an account of the good or hurt we doe to our selues with the like In the Law vnder this word neighbour our selues are comprised and euery commandement of the second table is to be applied to our selues §. 57. Of naturall selfe-loue Obiect Louers of themselues are condemned in Gods word as 2 Tim. 3. 2. Phil. 2. 21. 1 Cor. 10. 24. Rom. 15. 1. Answ There is a double louing of a mans selfe One good and commendable The other euill and damnable Good and commendable louing of a mans selfe is 1. Naturall 2. Spirituall  That which is naturall is in all by the very instinct of nature and it was at first created and still is by Gods prouidence preserued in our nature and that for the preseruation of nature Were there not such a naturall loue of himselfe in euery one man would be as carelesse of himselfe as of others and as loth to take paines for himselfe as for others Wherefore that euery one might haue care at least of one euen of himselfe and so the world be better preserued God hath reserued in man this naturall affection notwithstanding his corruption by sin Yea further because euery one is not able to looke to himselfe at least when he is young sicke old or any other way impotent God by his wise prouidence hath extended this naturall affection towards otheralso as they are neerely linked vnto vs by the bonds of nature The next to a mans selfe are by bloud and bond of nature children Admirably much is that which parents doe for their children which they would neuer doe if there were not a naturall affection in them to their children From children againe this affection ariseth towards their parents that when parents grow old impotent or any way vnable to helpe themselues they might haue succour from their children And because parents and children are not alwaies together or not able to helpe one another or vnnaturall God hath yet further extended this naturall affection to brethren cousins and other kindred And for a further extent thereof hath instituted mariage betwixt such as are not of the same bloud and by vertue of that bond raised a naturall affection not only in husband and wife one to another but also in all the alliance that is made therby Moreouer this affection is wrought in neighbours friends fellowes and other by like bonds knit together that the bow of Gods prouidence might haue many strings and if one breake another might hold In all these kinds the neerer a man commeth to himselfe the more doth this affection shew it selfe according to the prouerbe Neare is my
men make their riches to be snares and hinderances to keepe them from eternall life they make this present life to be very irksome filling their heads full of much carking care and keeping them from quiet rest Many in this case are so besotted as though they haue abundance yet they will not in health afford themselues a good meales meat nor seemly apparell nor in sicknesse needfull physicke no nor fire and such like common things Their case is worse then theirs who want for others will pitie and succour such as want but who will pitie and succour such 2. Such as are too intentiue vpon their businesses euen the affaires of their lawfull callings for in good things there may be excesse herein many Students Preachers Lawyers Tradesmen Farmers Labourers and others offend when they afford not seasonable times of refreshing and resting to their bodies but fast watch and toile too much in their calling They who by such meanes disable themselues doe make themselues guiltie of the neglect of so much good as they might haue done if they had nourished and cherished their bodies Some are so eager on their businesse that they thinke all the time mispent which is spent in nourishing and cherishing their bodies and thereupon wish that their bodies needed no food sleepe or other like meanes of refreshing These thoughts and desires are foolish and sinfull in many respects as 1. In manifesting a secret discontent and grudging against Gods prouidence who hath thus disposed our estate for the clearer manifestation of mans weaknes Gods care ouer him 2. In taking away occasions of calling vpon God and giuing praise vnto him For if we stood not in such need of Gods prouidence should we so oft pray vnto him for his blessing if by the good meanes which he affordeth vnto vs we felt not the sweetnesse and comfort of his prouidence should we be so thankfull to him 3. In taking away the meanes of mutuall loue for if by reason of our weaknesse we stood not in need of succour and help one from another what triall would there be of our loue 3. Such as sever these two duties of nature nourishing and cherishing and make them an hinderance one to another some so nourish their bodies as they cannot cherish them that is they spend so much in eating and drinking as they haue nothing to cloath themselues withall Others so cherish them as they cannot nourish them that is they so prancke vp themselues with braue apparell aboue their abilitie as they haue not competent food for themselues These fall into two contrarie extremes into the excesse in one thing and into the defect in another §. 67. Of contentment in that which is sufficient As the Apostle by naming these two nourish cherish sheweth that both of them are needfull so by naming them only and no more but them he sheweth that they two are sufficient whence we learne that Hauing food and raiment we must be therewith content The Apostle in these very words laieth downe this doctrine in another place The praier of Agur and the tenour of the fourth Petition proue as much Quest Is a man then strictly bound to care for no more then food to nourish and apparell to cherish him Answ So this nourishing and cherishing be extended to that estate wherein God hath set vs to the charge which God hath giuen vs and to the calling which he hath appointed unto vs we ought to care for no more Let vs therefore take heed of that excesse which ariseth from the corruption of nature and content our selues with that competency which nature requireth §. 68. Of Christs forbearing to hate the Church EPHES. 6. 29. Euen as the Lord the Church THis confirmation of the patterne of a mans selfe by a like patterne of the Lord hath relation to both the parts of the manifestation of a mans loue to himselfe both to the negatiue and so it sheweth that The Lord hateth not his Church And to the affirmatiue and so it sheweth that The Lord nourisheth and cherisheth his Church That difference which is made betwixt Esau a type of the world Esau haue I hated and Iaakob a type of the Church Iaakob haue I loued sheweth that the Lord is farre from hating his Church The world not the Church is the obiect of Gods hatred Obiect The Church her selfe and the enemies thereof oft conceiue by Christs dealing with her that he hateth her Answ It is the flesh abiding in them that are of the Church which maketh them so to conceiue not the spirit and in the enemies of the Church the flesh altogether reigneth But the things of God and his minde and affection nor can nor may be iudged by carnall eies eies of flesh The Spirit of God accounteth such things euidences of Gods Ioue which flesh iudgeth to be tokens of hatred namely corrections It is not because there is no matter of hatred in the Church that Christ hateth it not for by nature all are of one and the same cursed stocke children of wrath and after our sanctification is begun the flesh abiding in vs we daily giue much occasion of hatred if Christ should take that aduantage against vs which he might but it is that neere vnion which Christ hath made betwixt himselfe and the Church that keepeth him from hating her he hath made her his Spouse and he will not hate his Spouse all the occasion of hatred that she giueth he will either wipe away or couer Admirable is the comfort which euery true member of the Catholike Church may reape from hence for so long as the wrath and hatred of the Lord is turned from vs nothing can make vs miserable we may in this respect reioyce not only in prosperitie but also in all manner of affliction No calamitie can moue Christ to hate his Church but rather the more to pittie it as we doe our bodies Nay though by sinne he be prouoked and see it needfull to correct his Church yet in loue not in hatred in mercy not in wrath will he correct it What now if all the world have vs Seeing Christ hateth vs not we need not feare nor care The subiect which is sure of his Kings fauour little regardeth the hatred of others This therefore is to be thought of both to comfort vs vnder the crosse and to encourage vs against the hatred of the world That none may peruert this comfortable doctrine let me adde two caueats 1. That men deceiue not themselues with a naked name thinking themselues to be of the Church when they are only in it such may Christ hate 2. That being of the Church they waxe not insolent and too much prouoke Christ to anger for though he hate not such yet in wisdome he may so seuerely correct them as if he hated them and make them repent their folly and insolencie againe and
shew kindnesse to their owne flesh No man may hide himselfe from his owne flesh at large that is no man may neglect any dutie of mercie or iustice to his neighbour who is of the same stocke that he is shall then an husband or wife hide themselues from one another who in the neerest respect that possibly can be are one flesh not because they come from one flesh but because they come into one flesh Hitherto of the literall sense of this verse The mysticall followeth §. 85. Of the matrimoniall coniunction of Christ and the Church The forenamed ancient mariage law is here applied mystically to Christ and the Church as is euident by the next verse where the Apostle hauing reference to this verse saith This is a great mysterie There is then a mysterie contained in it But of what or of whom is that mysterie The Apostle himselfe maketh answer in these words I speake concerning Christ and the Church The mysterie in generall is this Christ and the Church are to one another as husband and wife The particulars of this mysterie are these The matrimoniall coniunction betwixt Christ the Church is a most Preheminent coniunction Firme   Neere   First of the generall The many espousall and matrimoniall titles which in Scripture are giuen to Christ and the Church in mutuall relation of one to another euidently shew that they are ioyned together by the honourable inseparable and inuiolable bond of mariage He is stiled a Bridegroome she a Bride he Welbeloued she Loue he an Husband she a Wife he an Head she the Body both one flesh 2. All things requisite to ioyne man and wife together doe fitly concurre betwixt Christ and the Church 1. They are persons fit to be ioyned Though Christ be God yet for this end he became man and though the Church were impure yet for this end is she cleansed and sanctified 2. They haue their parents consent for God is the common father of both And God hath giuen Christ to the Church and the Church to Christ 3. They haue giuen their mutuall consent each to other 4. He beareth an husband like affection to her and she is willing to yeeld a wife-like subiection to him 5. He hath giuen her many fauours and gifts as pledges of his loue and she in testimony of her faithfulnesse was vnder the Law circumcised and is vnder the Gospell baptized and doth binde her selfe with all the sacred bonds and couenants which God to that purpose hath sanctified 6. He hath prepared places of habitation for them both together and she earnestly desireth to be with him Behold another euidence of Christs admirable loue to the Church and of the neere vnion betwixt Christ and her The former was that she was his body This that she is his wife well might the Church say as Abigaile did Behold let thine handmaid be a seruant to wash the feet of the seruants of my Lord and as the prodigall child Make me as one of thine hired seruants or as the Baptist I am not worthy to stoope downe to vnloose thy shoe-latchets What a fauour then is it to be made his spouse his wife his Queene Great was the fauour which Ahash-verosh shewed to Esther when he made her his wife he was a great Monarch reigning from India to Ethiopia ouer 127 prouinces but Esther was a poore orphane and captiue yet was not this fauour comparable to Christs for there was no such disparity and inequality betwixt Ahash-verosh and Esther as betwixt Christ and the Church neither is Esthers aduancement to be compared with the Churches and yet there was some cause in Esther to moue Ahash-verosh to doe what he did for she was very beautifull and louely and worthy to be loued but in the Church when Christ first cast his loue on her there was no such thing No patterne of loue can be giuen any way comparable to this Let the Church therefore and all that professe themselues to be of the Church take such notice hereof as they may endeuour to carry themselues worthy of this honour and aduancement not to wax proud and insolent thereupon but to despise all vaine and worldly toies to answer loue with loue as the Church is set forth in Salomons song to be subiect to her husband to reuerence and obey him and to performe all duties appertaining to such a wife seeking by all good meanes to maintaine the honour of her place The Church is made a patterne of dutie to all wiues if she should faile greater inconuenience would follow from thence then from Vashties disobedience This is the rather to be regarded because it is not only a matter of instruction but of triall also shewing both what they which are of the Church ought to doe and also what indeed they will doe Wherefore no prophane person that lightly esteemeth the Lord Iesus no Idolater that casteth his loue on other husbands no swearer or blasphemer that dishonoreth the great Name of Iesus none that any way are rebellious against him none that hate scorne scoffe or hurt any of his members can haue any comfort in this aduancement of the Church because they haue no part therein nor right thereunto But great is that comfort which the true Saints may receiue therein For by vertue of this matrimoniall bond 1. Christ is made a yoakefellow with his Church and her companion Vnder all the burdens which are laid vpon her he putteth his shoulder to make it the more easie yea the great burdens of Gods wrath the curse of the law and sinne the cause thereof hath he so taken on him as he hath cleane freed his Church from them because they would else haue crushed her downe to hell 2. Christ is as her champion to answer all challenges sent vnto her as her aduocate to plead and answer all the complaints that shall be made against her as her suretie to discharge all her debts the Church being couert-baron vnder Christ he is as her selfe all in all for her and to her 3. All his honours goods priuiledges are hers she hath a right to them and her part in them she is a coheire with him Rom. 8. 17. a Queene because he a King Psal 45. 9. and all glorious as was noted vers 27. 4. He will assuredly performe all the offices of an husband as to loue her beare with her prouide for her with the like Able he is to doe all for he is omnipotent willing also he must needs be because willingly he hath taken vpon him this place he hath made himselfe a patterne to other husbands will he not then doe that himselfe which herequireth of others If euer any wife might receiue comfort in a match the Church may receiue comfort in this match The benefit of this match will yet more liuely
shall I not seeke rest for thee that it may be well with thee and partly by their instant praier for the faithfull praier of parents is of great force with God for dutifull children whence hath risen the custome of childrens asking their parents blessing and of parents blessing their children In this respect the law thus setteth forth the blessing of the fift commandement they shall prolong thy daies 4. Because disobedience to parents bringeth much mischiefe on childrens heads and oft shorteneth their daies and that many waies 1. In that parents are oft prouoked by their childrens disobedience to disinherit them at least to allow them the lesse portion so as hereby it goeth not so well with them yea some are prouoked to bring their rebellious children to the Magistrate who by Gods law was to cut them off so as thereby their life is shortened 2. In that parents are prouoked to complaine vnto God of their childrens disobedience and God thereby moued both to lay heauie iudgements vpon such children in their life time and also to shorten their daies for parents complaint doth make a loud crie in Gods eares It is said that God by cutting off Abimelech with an vntimely death rendred the wickednesse which he did to his father 3. In that when parents are too indulgent ouer their children God doth punish the sinne both of parent and childe by shortning the childes daies Instance the examples of Hophni and Phinehas Absolom and Adonijah 4. In that disobedience to parents is a sinne that seldome goeth alone for an vndutifull childe is commonly a verie lewd person many other waies Considering the prouenesse of our nature to all sinne it cannot be auoided but that they who in the beginning shake off the yoake of gouernment should run headlong into all riot loosenesse and licentiousnesse thus then sinne being added vnto sinne it must needs bring mischiefe vpon mischiefe till at length life be cut off Wherefore in that these mischiefes are auoided by performing due obedience to parents it may well be said that it shall be well with obedient children and they shall liue long §. 108. Of Gods ordering his fauours so as they may appeare to be true blessings The particular branches of Gods promise hauing beene distinctly opened we will consider them ioyntly together for they doe exceedingly amplifie one another prosperity sweetens long life and makes it acceptable otherwise to liue long namely in misery and wretchednesse is very irksome and grieuous Againe long life added to prosperity maketh it so much the greater blessing For a good thing the longer it continueth the better it is If prosperity were but as a flower soone gone the very thought of the vanity thereof would much diminish the ioy and comfort of it But both of them ioyned together doe shew that this is no small blessing which is promised From the connexion of them both together I obserue that God so ordereth his fauours as they appeare to be true blessings tending indeed to the good of those vpon whom he bestoweth them Thus when God gaue Abraham a sonne he established his couenant with him that this gift might be a true blessing The like I might instance in all the children of promise as Sampson Salomon Iohn Baptist c. So in other fauours When God added fifteene yeares to Hezekiahs life he also promised him deliuerance from his enemies and peace and truth all his daies And when God gaue Dauid a kingdome he gaue him great victories and long life and established his kingdome to his posterity so also dealt he with Salomon But not to insist on any more particulars excellently is this doctrine confirmed in the 28 Psalme Thus God will shew that in loue he bestoweth euen the temporall blessings which he giueth to his Saints that accordingly they may esteeme them and that their hearts may be the more inlarged both to admire his goodnesse and to be thankfull for the same This vse we must make of those things which the Lord is pleased to bestow vpon vs as of long life good health honour peace plenty liberty and all prosperity we must receiue and vse them as God bestoweth them namely as tokens of his fauour and thereby be the more stirred vp to performe the duties he requireth of vs and not abuse them to his dishonour and our owne hurt but rather so as he may haue honour and we profit thereby §. 109. Of Gods high account of dutifull children More particularly by this promise we may learne what high esteeme and great account God maketh of dutifull children and of that obedience which they performe to their parents which ought so much the more to prouoke children to all obedience if at least they haue any care of Gods fauour and of the tokens of his loue Oh consider this all yee that haue parents to honour consider how carefull how earnest God is euery way by all meanes to draw you to obedience he contents not himselfe to vrge the equity of the point the place of your parent the charge that himselfe hath giuen but most presseth your owne profit and that not only in hope for the time to come but euen in present fruition for this life and that because we through our childishnesse are most affected with things sensible and present dealing with vs as a tender father who prouideth not only a good calling and a faire in heritance for his childe but giueth him also plums peares and such things as for the present he is delighted withall the more to allure him §. 110. Of childrens doing good to themselues by honouring their parents Children may further learne out of this promise that in performing their dutie they doe good not only to their parents but also to themselues they procure their owne welfare and long-life What egregious fooles then are disobedient children they regard neither God their parents nor themselues but depriue themselues of their eternall happinesse hinder their welfare and shorten their daies Fitly hereupon I may applie to vndutifull children these words of the Psalmist Marke the obedient childe for the end of him is peace but the rebellious shall be destroyed he shall be cut off and these of the wise-man I know that it shall be well with the dutifull childe but it shall not be well with the disobedient he shall not prolong his daies and these of the Prophet Say ye to the obedient childe it shall be well with him he shall eat the fruit of his doings but woe to the transgressor it shall be ill with him §. 111. Of parents doing good to their children by keeping them vnder obedience Out of this promise parents may learne how to doe good for their children how to prouide for their welfare and long to preserue their life on earth a thing whereunto most parents are naturally giuen and whereof they are much desirous namely by teaching
stocke or though he were her prentise or bondslaue which also holdeth in the case betwixt an aged woman and a youth for the Scripture hath made no exception in any of those cases 2. Obiect But what if a man of lewd and beastly conditions as a drunkard a glutton a profane swaggerer an impious swearer and blasphemer be maried to a wife sober religious Matron must she account him her superiour and worthy of an husbands honour Answ Surely she must For the euill qualitie and disposition of his heart and life doth not depriue a man of that ciuill honour which God hath giuen vnto him Though an husband in regard of euill qualities may carrie the Image of the deuill yet in regard of his place and office he beareth the â—mage of God so doe Magistrates in the common-wealth Ministers in the Church parents and masters in the familie Note for our present purpose the exhortation of S. Peter to Christian wiues which had infidell husbands Be in subiection to them let your conuersation be in feare If Infidels carrie â—ot the deuils Image and are not so long as they are Infidels â—assals of Satan who are yet wiues must be subiect to them and feare them §. 6. Of wiues denying honour to their owne husbands Contrary thereunto is a very peruerse disposition in some wiues who thinke they could better subiect themselues to any husband then their owne Though in generall they acknowledge that an husband is his wiues superiour yet when the application commeth to themselues they faile and cannot be brought to yeeld that they are their husbands inferiours This is a vice worse then the former For to acknowledge no husband to be superiour ouer his wife but to thinke man and wife in all things equall may proceed from ignorance of hinde and error of iudgement But for a wife who knoweth and acknowledgeth the generall that an husband is aboue his wife to imagine that she her selfe is not inferiour to her husband ariseth from monstrous selfe-conceit and intolerable â—rrogancy as if she her selfe were aboue her owne sex and â—ore then a woman Contrary also is the practise of such women as purposely â—ary men of farre lower ranke then themselues for this very end that they may rule ouer their owne husbands and of others who being aged for that end mary youths if not very boyes A minde and practise very vnseemely and cleaneth warting Gods ordinance But let them thinke of ruling what they list the truth is that they make themselues subiects both by Gods law and mans of which subiection such wiues doe oft feele the heauiest burden Salomon noteth this to be one of the things for which the earth is disquieted when a seruant reigneth Now when can a seruant more dominere then when he hath maried his mistresse As for aged women who are maried to youths I may say as in another case it was said woe to thee ô wife whose husband is a childe Vnmeet it is that an aged man should be maried to a young maid but much more vnmeet for an aged woman to be maried to a youth §. 7. Of a wiues inward feare of her husband Hitherto of a wiues acknowledgement of her husbands superioritie It followeth to speake of that answerable respect which she ought to beare towards him A wiue-like respect of her husband consisteth in two points 1. Reuerence 2. Obedience  The reuerence which she oweth to him is 1. Inward 2. Outward  Inward reuerence is an awfull respect which a wife in her heart hath of her husband esteeming him worthy of all honour for his place and office sake because he is her husband Doubtlesse Sarah had in her heart a reuerend respect and honourable esteeme of her husband when being alone and thinking of him in her very thought she gaue him this title Lord. This inward reuerence the Scripture compriseth vnder this word Feare as where our Apostle saith Let the wife see that she feare her husband and where S. Peter exhorteth wiues to haue their conuersation in Feare It is no slauish feare of her husband which ought to possesse the heart of a wife dreading blowes frownes spightfull words or the like but such an awfull respect of him as maketh her to vse the Apostles word care how she may please him This wiue-like Feare is manifested by two effects one is Ioy when she giueth contentment to her husband and obserueth him to be pleased with that which she doth the other is griefe when he is iustly offended and grieued especially with any thing that she her selfe hath done Vnlesse this inward reuerence and due respect of an husband be first placed in the heart of a wife either no outward reuerence and obedience will be performed at all or if it be performed it will be very vnsound only in shew hypocriticall and deceitfull so that as good neuer a whit as neuer the better For according to ones inward affection and disposition will the outward action and conuersation be framed Michal first despised Dauid in her heart and thence it followed that she vtteredmost vnreuerend and vile speeches of him euen to his face Wherefore after the iudgement of a wife is rightly informed of an husbands superioritie and her will perswaded to account her owne husband her head and guide it is very needfull that her heart and affection be accordingly seasoned with the salt of good respect and high esteeme which breedeth feare and that thus her heart may be seasoned she ought oft and seriously to meditate of his place and office and of that honour which the Lord by vertue thereof hath planted in him And if he haue gifts worthie his place as knowledge wisdome pietie temperance loue and the like she ought to take notice thereof and to thinke him worthie of double honour §. 8. Of a wiues base esteeme of her husband Contrary to this inward reuerence of the heart is a base and wile esteeme which many haue of their husbands thinking no better of them then of other men nay worse then of others despising their husbands in their heart like Michal of whom we heard before This as it is in it selfe a vile vice so is â—t a cause of many other vices as of presumption rebellion yea and of adultery it selfe many times and it is also a maine hinderance of all dutie It commonly riseth either from selfe-conceit whereby wiues ouerweene their owne gifts thinking them so excellent is they need no guide or head but are rather fit to guide and rule both their husband and all the houshold of which proud and presumptuous spirit Iezabel seemeth to be who with an audacious and impudent face said to Ahab her husband Dost thou now gouerne the kingdome of Israel Up I will giue thee the vineyard of Naboth So also all those wiues which are noted to draw away their husbands hearts from the
to her husband and also to her selfe To her husband in that it will make her manifest her respect of him before others behinde his backe as well as before himselfe in his presence and also will make her faithfull to him and carefull to doe his will wheresoeuer he be with her or from her To her selfe in that it will minister inward sweet comfort vnto her though her husband should take no notice of her subiection or mif-interpret it or ill requite it for she might say as Hezekiah did Remember ô Lord how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight That the Church doth season all her subiection with sinceritie is cleare in that she is said to be all glorious within there is no glory within without sinceritie and in that she is oft said to seeke him whom her soule loued if her soule loued him in sinceritie of heart she was subiect to him Therefore as the Church is sincerely subiect to Christ so let wiues be to their husbands §. 58. Of wiues complementall subiection Contrary to sinceritie is dissimulation and meere outward complementall subiection when a wife doth euen despise her husband in her heart as Michal did Dauid and yet carry a faire face before him as that adulterous woman who eateth and wipeth her mouth and saith I haue not committed iniquitie Salomon maketh it a note of a lewd wife to flatter with her words Though such a wife should performe all the duties named before yet would those all be nothing to God if they were done with a double heart and not in singlenesse of heart For as many outward imperfections are pardoned by God where sinceritie is so no outward actions are accepted of him though they seeme neuer so faire where there is no sinceritie §. 59. Of wiues cheerefulnesse in euery dutie III. Cheerefulnesse is more apparant then sinceritie and maketh subiection the more pleasing not only to God but also to man who by the effects thereof may easily discerne it For God as he doth himselfe all things willingly and cheerefully so he expecteth that his children should therein follow him and thereby shew themselues his children God loueth a cheerefull giuer not only a cheerefull giuer of almes but of all dutie to God and man For men it maketh them also much better accept any dutie when they obserue it to be done cheerefully this did euen rauish Dauid with ioy to see his people offer their gifts willingly vnto the Lord when an husband seeth his wife willingly and cheerefully performe her dutie it cannot but raise vp loue in him This cheerefulnesse is manifested by a ready quicke and speedy performance of her duty Sarahs readinesse to obey sheweth that what she did she did willingly That thus the Church subiecteth her selfe to Christ is euident by that which Dauid saith They shall be willing in the day of thy power Therefore as the Church is cheerefully subiect vnto Christ so let wiues be to their husbands §. 60. Of wiues sullen and forced obedience Contrary to this cheerefulnesse is the sullen disposition of some wiues who will indeed be subiect to their husbands and obey but with such a lowring and sowre countenance with such powting and muttering as they grieue their husbands more in the manner then they can be pleased with the thing it selfe that they doe herein they shew themselues like to a curst cow which hauing giuen a faire soape of milke casteth all downe with her heele and so verifie the prouerbe A good neuer a whit as neuer the better Such subiection is in truth no subiection it can neither be acceptable to God nor profitable to their husbands nor comfortable to their owne soules §. 61. Of wiues constancy in doing their dutie IIII. Constancy is a vertue which maketh all the rest perfect and setteth the crowne vpon them without which they are all nothing This is in those who after they haue begun well continue to doe well vnto the end and thereby reape the fruit of all It hath respect both to continuance without intermission and also to perseuerance without reuolting and giuing cleane ouer So as it is not enough to be subiect by starts and fits one while yeelding all good obedience another while stout and rebellious neither is it sufficient in former times to haue beene a good wife and after proue bad but there must be daily proceeding and holding on from time to time so long as husband and wife liue together This grace was in her of whom it is said She will doe him good and not euill all the daies of her life Such were all the holy wiues commended in Scripture among other particulars mention is made of the wife of Phinehas who on her death-bed shewed the reuerend good respect she bare to her husband though he were a wicked and lewd man This grace doth the Church adde to all her other vertues she in all parts of her subiection remaineth constant faithfull vnto the death whereby it commeth to passe that at length she receiueth the reward of her holy obedience which is full and perfect communion and fellowship with her spouse Christ Iesus in heauen In regard of her vnmoueable constancy it is said that the gates of hell shall neuer preuaile against her Therefore as the Church is constantly subiect vnto Christ so let wiues be to their husbands §. 62. Of wiues repenting their former goodnesse Contrary to this Constancie is first intermission of duty a returning to it and a leauing it off by turnes like one that is sicke of an ague sometimes well sometimes ill one while hot another while cold That sometimes ceasing taketh away all the vertue grace and glory from sometimes doing Besides it is twenty to one that through the corruption of nature that diuersitie and entercourse of fits at length will cease and end in the worse It is very likely that Michal was such an one for one while she shewed her selfe so full of respect to Dauid as for his sake she incurred the King her fathers displeasure another while in her heart she despised him and with her tongue taunted him Contrary also to the forenamed Constancy is Apostasie that is a cleane relinquishing of the former good course as if a wife repented her of her former good beginning Such an one is she that is said to for sake the guide of her youth and forget the couenant of her God For ought we reade to the contrary Iobs wife was such an one And such are many who in their younger yeares while their religious parents liued as Ioash while old good Iehoiada liued haue behaued themselues very well like good dutifull wiues but being grown to elder yeeres haue growne also so stout and rebellious as if they cleane repented themselues of their former good beginning This reuolt ariseth sometimes
spot he did therefore no way pollute or defile his Spouse and that his loue might the better appeare to be chaste loue cast only vpon one Spouse and not many he vnited all his Saints together by the bond of his Spirit and made them all one body Hereby husbands must learne so to be affected towards their wiues as may stand with holinesse and chastitie though much loue be required yet it may not ouer-flowe those banks Mariage is honourable and a bed vndefiled It must therefore be vsed as an vndefiled thing This indeed appertaineth to the wife as well as to the husband But because he is the head and guide of his wife and ought to be as a patterne and president before her as Christ is before him therefore is it more specially applied to him The puritie of an husbands loue here spoken of hath a double vse 1. It restraineth an husbands loue to his owne wife There is a generall Christian loue whereby all occasions of doing good are taken with which an husband may and ought to loue others and a particular matrimoniall loue whereby he is moued to preferre his wife before all and to haue his heart set and fixed on her and so proper and peculiar to her 2. It orders and moderates his loue so as it turneth not into sinfull lust whereby that estate which in it selfe by vertue of Gods ordinance is holy is polluted §. 68. Of husbands lightnesse Contrary is not only adulterie whereof we haue spoken before but also wantonnesse lightnesse and vncleannesse with his wife For many intemperate and vnchaste husbands giuing the raines to their headstrong lusts manifest as much vnseemlinesse and plaine filthinesse in their words gestures and actions to say nothing of their thoughts which are not seene to their wiues as other doe to strumpets and harlots which is a most shamelesse thing and I am euen ashamed â— mention but because it is mentioned let such know thâ— they shall be accounted among such whoremongers and adulâ—rers as God will iudge §. 69. Of husbands louing their wiues more then themselues The quantity of Christs loue cannot be expressed for the measure of it was aboue measure He gaue himselfe for his Church and in that respect he calleth himselfe that Good sheepheard that gaue his life for his sheepe Greater loue then this hath no man What will not he doe for his spouse that gaue his life for her This may seeme to be too high a straine and pitch of loue for an husband to attaine vnto a matter wherein he is to â—eaue his patterne and not to follow Christ but yet S. Iohn addeth euen this extent to the loue of our brethren We ought saith he to lay downe our liues for the brethren therefore by â—ust consequence for our wiues But that this extent be not stretched too farre and husbands cast into a pit of needlesse â—erill two cautions must be noted 1. That there be an absolute necessity to bring vs to this â—raite of parting with our life which is when the good we â—ime at in the behalfe of our wiues cannot any other way be â—ffected but by venturing our life There was no other way â—â— redeeme the Church but by the bloud of Christ 2. That the good we intend in this case to our wiues be of â—reater valew then our temporall life as is the good of her â—ule the sauing of it Thus the Apostle saith I will most gladly bestowed for your soules Which minde men must much more â—rie towards their wiues It was for our saluation that Christ â—ue himselfe §. 70. Of husbands vnkindnesse Contrary is their vnkindnesse that preferre euery trifle of â—â—eir owne before the good of their wiues their profit their â—easure their promotion cleane draw away their hearts and â—â—fections from their wiues If any extraordinary charge must â— laid out or pains taken for their wiues good little loue â—ll then appeare whereby it appeares that there was no true â—â—d sound loue setled in their hearts towards their wiues As â—ld and other like mettals are tryed by the fire so loue by â—â—ictions and crosses §. 71. Of combats in pretence of wiues honour Contrary in another extreme is the ouer-bold and ouer-heady pretended manhood of such husbands as vpon euery iealous surmize and sleight report are ready to make challenges of fight and to enter into single combats and duels on pretence of maintaining their wiues honour This being no warrantable course of righting a wrong no honour can redound to the wife thereby but much dishonour and danger to the husband If he preuaile ouer his aduersarie and kill he is made guilty of murther thereby and so reproach and shame must needs come to himselfe wife and whole family if he be ouercome and slaine she may be reputed more guilty then she was before And oft it falleth out that God in iust iudgement giueth ouer the challenger into his aduersaries hand because he hath vndertaken so indirect a course §. 72. Of husbands Constancy in loue VI. The continuance of Christs loue was without date Hauing loued his owne he loued them vnto the end His loue was constant not by fits now louing then hating and euerlasting neuer repenting thereof neuer changing or altering his minde no prouocations no transgressions could euer make him forget to loue and cease to doe that good which he intended for his Church note what he said to her euen when she reuoulted from him Thou hast played the harlot with many louers yet returne againe to me and againe My mercy shall not depart away For his loue resteth not on the desert of his Church but on the vnchangeablenesse of his owne will As this manifested Christs loue to be true sound loue so it made it profitable and beneficiall to the Church which notwithstanding her many frailties by virtue hereof is glorified This last branch must be added to all the former branches of an husbands loue or else they will be all in vaine and to no purpose This giueth the truest tryall of sound loue Such was the loue betwixt Dauid and Ionathan the soundest loue that euer was betwixt partie and partie This bringeth the greatest glory to the partie which loueth and the greatest benefit to the partie which is loued That a mans loue may thus remaine firme and inuiolable 1. He must be sure to lay a good foundation he must ground his loue on Gods ordinance and loue his wife in regard of the matrimoniall bond which knitteth them together and that neere vnion which thence ariseth and so it will last so long as that knot lasteth 2. He must further support and strengthen it with an inuiolable resolution to be changed and altered with no prouocation but rather to passe by all infirmities indeauouring in loue to redresse them if possibly he can if not to beare with them §. 73. Of husbands variablenesse Contrary is their
great one a man of place and renoune But who greater then Christ What more worthy patterne If as was shewed the example of the Church be of great force to moue wiues to be subiect to their husbands the example of Christ must needs be of much greater force to moue husbands to loue their wiues A great honour it is to be like vnto Christ and his example is a perfect patterne Two things there be which in Christs example are especially to be noted to moue husbands to loue their wiues 1. That great inequality which is betwixt him and his spouse 2. That small benefit which he reapeth by louing her For the better discerning of that inequality the greatnesse of Christ on the one side and the meanesse of the Church on the other are duly to be weighed Christs greatnesse is in Scripture set forth by comparing him with creatures and the Creator Compared with creatures he is farre more excellent then the most excellent as the Apostle by many arguments proueth in the first chapter to Hebr. that whole chapter is spent in proofe of this point And in another place it is said that He is set farre aboue all principality and power and might and dominion and euery name that is named not only in this world but also in that which is to come Compared with the Creator he is no whit inferiour to him but equall Being the brightnesse of glory and the expresse image of his person and that word of whom it is said In the beginning was the word and the word was with God and the word was God All things were made by him c. So as he is the very Creator himselfe eternall infinite incomprehensible Thus is Christs greatnesse inexplicable The meanesse of the Church is as low on the other side she is a creature fashioned out of the earth proceeding from the loines of corrupt Adam not only finite but in it selfe vile and base The Prophet Ezechiel doth set her forth in her liuely colours as she is in her selfe Compared therefore vnto Christ she is nothing lesse then nothing What equality what proportion can there then be betwixt Christ and her But if man and woman be compared together we shall finde a neere equality and that both in the points of their humiliation and also of their exaltation In regard of the former they are both of the same mould of the same corrupt nature subiect to the same infirmities at length brought to the same end In regard of the latter the best and greatest priuiledges are common to both of them they are both made after the same image redeemed by the same price partakers of the same grace and heires together of the same inheritance Quest What is then the preferment of the male kinde What is the excellency of an husband Answ Only outward and momentany Outward in the things of this world only for in Christ Iesus they are both one Momentany for the time of this life only for in the resurrection they neither marie nor are giuen in mariage but are as the Angels of God in heauen then all subiection of wiues to husbands ceaseth To conclude this point the inequality betwixt Christ and the Church and equality betwixt man and wife being such as hath beene declared seeing Christ vouchsafeth to loue his Church ought not man thereby be moued to loue his wife The other point concerning the small benefit which Christ reapeth by his Church will yet further inforce the point for illustration whereof we will note the great benefit which man reapeth by his wife The benefit which Christ reapeth from the Church is in one word nothing For Christ is in himselfe Al-sufficient he neither needeth any thing nor can receiue any thing If thou be est righteous what giuest thou to him Or what receiueth he of thine hand Yet abundantly he bestoweth all manner of gifts temporall and spirituall earthly and heauenly It was not therefore his owne good that he respected in louing the Church but her good for he being God became man being Lord of heauen and earth he tooke vpon him the forme of a seruant being rich he became poore hauing the Keyes of hell and of death and being the Lord of life he humbled himselfe and became obedient vnto the death thus to shew loue to his Church he left much for her sake but receiued nothing of her But the benefit which man reapeth from a wife is very great for It was not good for a man to be alone in so much as He who findeth a wife findeth a good thing and that in all the points of goodnesse a profitable thing a comfortable thing a delightfull thing They know not the benefit of the maried estate who prefer single life before it especially if the maried estate be ordered by Gods word and man and wife carefull to performe their owne duty each to other To apply this point also and to bring it to the conclusion If Christ who can receiue nothing from the Church notwithstanding loue her ought not men much more to loue their wiues who many waies receiue much good from them and without whom they cannot well be This example of Christ is the rather to be noted because it cleane wipeth away all those false colours and vaine pretences which many alledge as reasons to shew that there is little reason they should loue their wiues some of their pretences are these 1. Their wiues are of a farre meaner ranke then themselues should they then performe duty to their inferiours They commonly who marrie their kitchin maids or others farre vnder their degree alledge this pretence Answ I might reply That mariage aduanceth a wife to the degree of her husband and that it was his owne follie to marrie one so meane but for the purpose and point in hand let any tell me whether the supposed disparitie betwixt them their wiues be in any degree comparable to that which is betwixt Christ and the Church yet Christ thinketh not much to doe duties of loue to his Church 2. There is nothing in their wiues worthy to be loued Answ This very thing that such an one is thy wife is matter enough to make her worthy of loue But what was there in the Church to make her worthy of Christs loue If it be said that she is endued with many excellent graces which make her amiable in Christs sight I answer that of her selfe she hath none of those graces Christ hath bestowed them vpon her and so made her â—miable and thus oughtest thou to endeuour by vsing all good meanes thou canst to make thy wife answerable to thy loue but howsoeuer to loue her 3. Their wiues giue iust occasion to be hated by reason of their beeuishnesse stoutnesse insolencie and other like intolerable â—ices Answ No occasion may seeme iust to moue an husband
face and haue him dwell with him and while his father was in the way he went out to meet him and at first sight fell on his neck and wept a good while a token of great affection That loue which naturally parents beare to their children ought in equitie to breed in children a loue to their parents For loue deserueth loue and most vnworthy are they to be loued who cannot loue againe The loue of parents aboue all others is to be answered with loue on childrens part to the vttermost of their power because it is free great and constant Besides there is a necessitie of loue in children to their parents lest for want thereof their subiection which of all others ought to be most free should turne into slauish seruitude This ought children the rather to labour after because by nature they are nothing so prone to loue their parents as their parents are to loue them Loue is weightie and as weighty things it descendeth Children therefore with conscience of dutie must labour to make supply of this defect and helpe nature by grace I denie not but naturally there is in children a greater loue to their parents then to others yet in comparison of the heat of parents loue to them their loue to their parents is but cold Wherfore as the heat of the Sun shining much and long on a stone wall draweth a reflection of heat from that wall so the hot beames of parents loue which with feruency and constancy is cast on children ought to prouoke and stirre vp children to send forth a reflection of loue on their parents Two extreames are contrary to this affection of loue One is want of naturall affection which is a vice most odious and abominable in all but most of all in children The Apostle reckoneth this among the most heighnous vices that be The other is hatred and despight of parents a vice more then monstrous and vnnaturall From thence commeth mocking and cursing of parents whereof we shall afterwards heare §. 3. Of a childes feare of his parent To the forenamed dutie of loue must feare be added which is a childes awfull respect of his parent This awfull respect ariseth from an honourable esteeme which a childe in his iudgement and opinion hath of his parent as he is his parent and from it proceedeth on the one side a desire and indeauour in all things to please the parent and on the other side a loathnesse to offend him In this respect the feare of a childe is opposed to the feare of a slaue For a childes feare being mixed with loue hath respect to the offence which a parent may take but a slaues feare which is ordinarily mixed with hatred hath respect to nothing but the punishment which his master may inflict vpon him The forenamed feare is so proper to children as that awfull respect which the Saints beare to God is called a siliall or child-like feare This feare in a childe is an especiall branch of that honour which the law requireth of children to their parents and it is in expresse termes inioyned to children by the law That phrase which God vseth of Miriam If her father had but spit in her face should she not be ashamed seuen daies sheweth that there ought to be such a feare of the parent in a childes heart as should worke shame in it when the parent is offended A worthy patterne we haue hereof in Iaakob who was loath to gaine the blessing with offence of his father This feare keepeth loue in compasse and restraineth a childe from ouermuch saucinesse and malipartnesse And it is a cause of a childes reuerend and dutifull carriage to his parent For as the heart is affected the carriage will be ordered Contrary hereunto is that light or which is more abomiâ—nable that base and vile esteeme of parents which is in the heart of many children especially if parents be poore of low degree vnlearned ignorant or subiect to any infirmities It cannot be but that Cham had too light if not a base esteeme of his father when he derided him A true filiall feare would haue restrained him from that extreme Wherefore to breed and cherish this feare and to preuent â—r redresse the contrary extreme let children well informe themselues of their parents place and authoritie how they are in Gods stead and a meanes vnder God of their childrens being children haue receiued their very substance from the subâ—tance of their parents In which respect though they should â—eeme contemptible to others yet not to their children Thus much of a childes inward disposition towards his parent The manifestation thereof must be by his outward carriage and that in two things Reuerence and Obedience both which respect a parents authoritie §. 4. Of a childes Reuerence in refraining speech before his parent and in hearkening to his parent The outward reuerence which children owe to their paâ—â—nts consisteth partly in their speech partly in their carriage Their speech both to and of their parents must sauour reuerence To their parents in presence OF their parents in absence In presence by refraining their speech well framing   For refraining speech two vertues are requisite Silence Patience  Silence in forbearing to speake breaking of speech  Patience in hearkening to their parents The two branches of silence in forbearing to speake espeâ—â—â—lly when parents are speaking or till parents giue leaue to their children to speake and in breaking off speech when parents come into the place where children are speaking are tokens of great reuerence Thus children testifie that there are some in place whom they much respect and honour Iob doth thus set forth the respect which Princes and others did beare to him in his prosperitie The Princes saith he refrained talking and laid their hand vpon their mouth the Nobles held their peace c. Namely while he was in presence or while he spake The like may be said of childrens patience in induring their parents speech which Iob also noteth in these words Vnto me men gaue eare and waited and kept silence Though parents in their speech seeme to be long and tedious yet must children indure it And it is very needfull that patience be added to silence because many parents in tender loue of their children and earnest desire of their good thinke they can neuer speake enough in instructing and admonishing them The many exhortations giuen in Scripture vnto children to heare hearken giue eare giue heed marke and obserue the words of their parents doe imply the forenamed silence and patience for they who ought to be swift to heare must be slow to speake I denie not but much more is intended vnder those phrases namely obedience yet must these also be presupposed for he that will not in silence patiently hearken to his parents while they speake will much lesse obey what they say
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