FOurthly, the companie which was there: which is described, first, by their number, secondly, their condi­tion, thirdly, the end of their being there.

1 Their number is expressed, when it is said that there [Page 6] was a great multitude: which shewes, that in those dayes they were many whom the Lord scourged, and laid his heauie hand on them; as may appeare by this, and also in that notwithstanding Christ did daily cure so manie, yet still many more resorted vnto him.

This came to passe, first, because of their owne sinne, se­condly, for the manifestation of Gods power and glorie now at the comming of Christ: thirdly, that it being a thing so common, euerie one might the better apply it to himselfe, and take notice of his owne condition.

2 Their condition: their distr [...]sses are here said to be of foure kinds; there were, first, sicke folke, weake and feeble persons, such as were vnable to helpe themselues, and so weakned through sicknesse, that they were past or­dinarie cure; secondly, Blinde, thirdly, Halt, fourthly, Wi­thered. all which diseases could not be cured by ordinary meanes.

This is first, to shew that this cure was miraculous, se­condly, hereby God would pull downe the pride of the Iewes, that euen in the middest of their glorious citie, such a companie of distressed persons was to be seene, as a spe­ctacle of their own condition; which vse we are to make of the sicke that are amongst vs: thirdly, it shewes the great goodnesse and pitty of Christ, that he would come a­mongst them. which teacheth vs also not to cast our eyes asquint vpon poore sicke persons, but rather to goe vnto them, if we haue any meanes of helpe; like the Samaritan.

3 The end why they lay here, which was to wait for the mouing of the water: and the reason of this end is in the fourth verse, that by stepping into the water at such a time, they might be cured.

Hence we learn, That they who were dist [...]essed in body, had a care to vse the meanes of recouerie. So we see when Christ did manifest himselfe to haue diuine power to cure diseases, how all such as were sick resorted vnto him; and the reason was, because they were sensible of their bodily diseases. To apply this to our spirituall diseases, this con­demnes [Page 7] vs, that we being sicke and dead in sinne, doe not yet regard the meanes of cure.

The reason of their wayting, set downe vers. 4. contains the story of a great miracle; whereof there are two parts, 1. the meanes of working this cure, which was, troubled water. 2 the meanes of attaining to it, viz, the step­ping in.

In the meanes of working this cure, first, there was wa­ter vsed. Hence, to omit the allegories of some vpon this place, why water is here vsed, in generall we may learne, That God doth vse meanes in the working of his extraor­dinary workes. Not but that he could doe them without meanes: but it so pleaseth him to vse them, for the triall of our obedience. and it teacheth vs to bee carefull, in the vse of all meanes that God hath appointed for the effe­cting of any thing. Secondly, it was Troubled water. Now troubled waters are not wholsome, and good for cure as cleere waters are; but this was [...]o [...] Gods [...]x [...]aordina­rie power, and that the cure came from him, not from the water. Hence the Doctrine is, That God can make any meanes powerfull for the effecting of that which hee will haue done; yea, though the things bee neuer so vnlikely and contrary: as wood to bring vp iron, 2. Kings 6 6. Salt to make water sweet, 2. Kings 2.21.22. Clay and spittle to cure the blinde.

For the worke is only from the Lord, and not from the meanes: but God doth it to draw our minds from the meanes, to the consideration of a higher author. Where­fore we are not to tye Gods power vnto the meanes; or in those meanes that God hath appointed, to dispute of the fitnesse and goodnesse of them, as Naaman did.

To apply this to the meanes of saluation, it teacheth vs to consider the ordinance of God, and not the weaknesse of the meanes. The want of which consideration made both Iewes & Gentiles to stumble at the Gospel of Christ, and not to r [...]ape that benefit by the ministery of the Apo­stles as otherwise they might.

[Page 8]3. The Cause of the troubling of the water is here ex­pressed to bee an Angel. Some reade the text, an Angel of God; but that he was so, is plainly implyed by this diuine and good worke whereabout hee was sent. Many questi­ons are here moued about this Angel; which seeing they are but curiosities and meere coniectures, wee will omit. In general we may learn, That God hath made these glori­ous Angels to be his ministers for the good of men: so are they called ministring Spirits; and so we reade they were sent from time to time to the children of God to comfort, to defend them, &c.

But a particular reason of the sending of an Angell here, was that they might know, that the vertue to cure came not from the goodnesse of the water, but that it was a di­uine worke, seeing that the water could not cure till the messenger of God from Heauen was come.

2. It was for the honour and glory of God to haue such glorious messenger [...].

3. This was a great honour which God doth to men, in sending Angels to them; which should teach vs to respect this honour, and by way of gratefulnesse to honour him a­gaine, by hauing our hearts filled with an holy admiration of Gods great workes, as Psal. 8. and yet take wee heed of giuing this honour due to God vnto the Angels, a sinne whereunto we are much subiect, Col. 2.18.

4. The Time when this water was troubled is indefi­nitely set downe, [at a certaine season.]

Quest. A question is made, whether the time were set and fixed when the Angel did come downe; as at euery so­lemne Feast, or on the Sabbath day, &c.

Answ. There was no set time, as appeares, first, because there were so many continually waiting for the mouing of the water; which they needed not to haue done, seeing they might haue come at the set time onely. Secondly, be­cause there was a signe giuen of the Angels comming downe, viz. the water was troubled, which needed not, if they had knowne that hee did come downe at a certaine [Page 9] howre. Thirdly, the long time of their abiding and waiting here, and the word [...], translated season, implies no certaine time, but is indefinitely taken here, and so vsed in many other places.

The reason why this was vncertaine is, that they might wait, which thing they did. So must wee, seeing the Spirit bloweth where it listeth, attend still vpon the preaching of the Word, because if one time we find not comfort, another time we may, so that we ought to come still. The like must we doe in all things, whereof the season is kept close vnto the Lord, and vnknowne to vs. So much for the meanes of working this cure.

2. The second point, is the meanes of attaining vnto this cure; which was Stepping into the water. And this is ampli­fied, First, by the Restraint, he onely was cured that first stepped in. Secondly, by the issue and effect of it; he was made whole, &c. The water was the meanes wherby the cure was wrought, and they that would bee cured must steppe in. Hence the Do­ctrine is, That they that obtaine a blessing must vse the meanes: Act. 27.32.

Now in temporal things al men are ready to vse the meanes of obtaining any good: but in things spirituall, wee all stum­ble and faile. Wherefore seeing God hath appointed his Word and Sacraments the meanes for our saluation, we ought to be concionable in the vse of them. And whereas many flee vnto Predestination, that they need not vse the meanes, seeing if God haue elected them, they shall be saued; we must con­sider, that God, who chooseth vs vnto this end, hath ordained meanes to bring vs vnto it. Neither doth this vse of the meanes withdraw our hearts from depending on the prouidence of God, but in a moderate vse of them, our hearts are more lifted vp to the consideration thereof.

The Restraint stands in this, that but one was cured at once, he that went in first: not because God was able to cure no more, but first, to shew, that the vertue came not from the wa­ter, but was in the will of God. Secondly, to cause thē to striue to goe in first. Thirdly, to shew, that this was not so much for [Page 10] a corporall good as for a spirituall or to draw their mind to consider of his power and presence among them. We may here apply this to the meanes of saluation, that as there was here a strife to enter into the water: so in vs there should be a strife after the Word of God, and an endeauour to follow it, as it was in Iohns time, when the kingdome of Heauen suffered violence, But the instruction that naturally ariseth he [...]ce, is this; That meanes are not further powerfull, then God doth giue a blessing vnto them. So here, it being the will of God that but one should bee cured, he that came in after the first found no helpe, the water was but common water to him. So the Sea that was a wall to the Israelites, drowned the Aegypti­ans. So 1. Cor. 3.7.

For although God haue appointed the meanes, yet he still retaines his power ouer them. And without the will of God, the creature is neither willing, or able to doe vs good.

Wherefore in the vse of the meanes, let vs pray to God for a blessing, and depend on him, not doting vpon the meanes, as Asa did on his Phisitions.

Yet further, in this Restraint obserue also an extent: for although but the first were cured; yet whosoeuer this First were, and of whatsoeuer disease he were sick, he was certaine­ly cured, which shewes.

That God in bestowing of his gifts, is no respecter of per­sons. And the reason, for that the ground of his workes is in himselfe; and from his owne goodnes, and not from any thing in man. Which may serue for an Incouragement to all to come to God.

The Issue, or effect may be considered, first, in it selfe; 2. in the Extent.

The former is; That he that stepped into the water was surely cured. Whence in generall ariseth this Doctrine: That a right vse of the meanes appointed by God, and vsed in that manner that God hath appointed, shall assuredly be effectuall as appeares by the example of Naaman: and the blinde man whom Christ bad goe and wash.

[Page 11]Reason is, because Gods honour and truth is herein ingaged hee hauing promised so much. Wherefore wee may rest on it.

Obiect. But many heare the Word and reape no benefit by it.

Answer. It is because they heare it not as they ought. For nor he that went into the water, but hee that went in first was cured: so they only receiue profit by the word, that heare it attentiuely and reverently, and mixing it with faith. Hebr. 4.2.

Wherefore this is a rule, That if the meanes be not effectual, we faile in the vse of them.

The Extent is, that they were cured of whatsoeuer disease they had.

Doct. God is able to cure all disseases. Which is a matter of consolation to vs whatsoeuer our distresse bee.

Now for the Manifestation of this to be a true miracle, these circumstances may be alleadged: First, that the water was troubled, and so not so fit for cure, as cleare water. Secondly, that this was wrought by an Angell comming downe from Heauen; which shewes it to be a diuine worke. 3. That the cure was restrayned only to that time; which shewes, it was not naturall, seeing nether before, nor after, it could worke the like effect. 4. that none but the first could be cured. 5. that all diseases, whatsoeuer they were, were here cured. All which shew it to be a true miracle, and also a great miracle, and also a great miracle, the like whereof we doe not read recorded, and it is wonder that there is no where mention made of it but only in this place. By it we may consider of the goodnes of God toward his people the Iewes; who were now without a Prophet, and so had continued a great while before the com­ming of Christ, to the end, that their mindes might be the more raysed vp to looke vnto Christ. God therefore for a token, and euidence of his presence among them, that hee was yet their God, and that he had not reiected them, giueth vnto them this extraordinary miracle, and that in the City of Ierusalem, that all might the better take notice of it. 2. God wrought this great [Page 12] worke for a confirmation of the true worship of him.

Doct. So long as a People doe remaine the people of God, he alwaies giues some signe of his presence amongst them.

WE are now come to the 3. Part of this miracle, viz. the Party endured who is set downe indefinitely to be a certaine man. Secondly he is described his condition, that he was diseased 38. yeeres.

In that he is only called a certaine man, it implies, that hee was a man of no great name or note, but that he was a poore man; as also appeares, in that he had layne here so long with­out helpe; for if he had been a rich man, he might haue hired some to put him in. Yet Christ makes choice of this man, to shew his power on him. Which shewes the freenesse of his grace: a point often noted.

Moreouer of all the company that was here, he made choice of one onely to cure him: which he did, First, because it was sufficient for him to shew what he was able to doe vpon one as well as vpon many. Secondly, that it might be an encourage­ment to others to seeke vnto him. So that if no other but this man were here cured, it was their owne fault, in not comming vnto Christ. For we neuer read that he refused any that came vnto him for helpe and comfort. Thirdly, to shew that he was bound to none, but what he did, he did voluntarily, and so he chuseth a poore man, one that deserued least.

Here we are to take notice of Gods dealing, how he be­stoweth his fauour but vpon few, in respect of the multitude: as in the Deluge. So of many thousands that came out of Aegypt, two only entred into Canaan: of foure grounds that receiue seed, only one bringeth foorth fruit. See Math. 20.16· many come to the word, but few are cured by the ministery thereof. Neither let me here expostulate, and contend with God, for it is Gods goodnes that he hath appointed meanes, and that hee [Page 11] doth make them effectuall to any. And so that may be answe­red to them, that Christ doth, Matth. 20.15. 2. The conscien­ces of wicked men shall tell them, that they haue not done all that which they might, and haue not vsed that ability which God gaue them to doe good. But for those on whom God sheweth fauour, who are conuerted by the word, this is, First, to magnifie the goodnesse of God, that but of a few it hath pleased him to make choice of them. Secondly, to catch them to honour God, who hath so much honoured them by a godly life, and not to be like vnto the multitude.

The Condition by which this man is described, is, that hee had an infirmity 38. yeeres. &c. If the circumstances be consi­dered, we shall say that he was of all the company one of the most miserable; First, in that it is sayd, he was diseased; that is, as the originall signifieth, the disease had so long growne vpon him, and so much infected him, that he was vnable to helpe himselfe. Secondly, in that it is sayd, he was [in] this weake­nesse; that is, the disease had ouer-whelmed him, and wholy possessed him in all parts. Thirdly, in that he found no helpe at all to succour him. Fourthly, that to his disease there was added pouerty; and pouerty ioyned with sicknesse makes it much the more grieuous. Fifthly, The continuance of it, that he had been sicke 38. yeeres, shewes the greatnesse of his mi­sery.

Doct. Christ makes choice of the most wretched and mise­rable to succour them: a point to be obserued in most of his miracles. Which hee doth for the magnifying of his mercy both in it selfe, for the greatnes of misery doth amplifie the greatnes of mercy. 2. And also in the apprehension of the party helped that he may the more highly prize and esteeme of it, and the more gracefully accept of it as Paul doth, 1. Tim. 1.13

Vse. To teach vs that the greatnes of our misery should be so farre from making vs doubt, and despaire of succour, as ra­ther to minister to vs hope to be releiued of our misery, being a fit obiect for Christs mercy to work vpon.

Now although this man had lien a long time in this disease, yet at length the Lord sent him helpe. Hence we learne. That [Page 14] though the Lord suffer men a long time to lie in misery yet at the length he affordeth them comfort and releife. This man was sicke. 38. yeeres; the woman with the bloody issue 12. yeares; the woman bound by Satan 18. yeares: the blinde man, Ioh. 9. till he came to mans age, as Vers, 21. so the Cripple Act. 4.2. yet all cured. The captiuity was 70. yeres, yet at length they returned: 2. Chron. last. Ezr. 1. Abrahams seed in bondage 400 yeares, yet at length deliuered. So Satan hath beene let loose now 600. yeeres Reu. 20.7. yea, the Church hath almost 6000. yeeres been in continuall warfare; yet shall at length tri­umph in heauen. The reason why God doth thus dispose of it, is; First, in regard of himselfe, that his power, and glory, and mercy may be the more manifested: as Ioh. 9.3. and 11.4. Secondly in regard of man, for the triall of his patience: for the continance of a misery doth more trie a mans patience then the Weight of it.

Neuerthelesse, God doth send helpe first, to manifest his wis­dome care and prouidence, that he doth not forsake and forget them though he haue deferred to helpe them. Secondly to minister comfort to those that haue long been in misery, when they shall see others in like case comforted.

Vse, is not to be discouraged, because of the long continu­ance of our afflictions; but that we consider, that their is some end or other, why the Lord doth deferre to help vs. And that God herein aimes at our good, as well as his owne glory that hereby he will haue our hearrs purged, our mindes weaned from the world, and desire of heauen more increased: so that the issue and fruit of our affliction shall recompence the grie­uousnesse of it. If this man had been cured, before he had not come to that knowledge of Christ and so to remission of sins as now he did; as Vers. 14. wherefore we must wait on God with patience: Hab. 2.3. and vphold our selues, First by faith beleiuing that God doth herein deale with vs as a wise God, and a mercifull father. Secondly by Hope to strengthen our faith and to make vs looke for both present assistance in trou­bles, and future deliuerance from them.

THe fourth part of this miracle, is the Occasion here layd downe, consisting of two branches: First, Christs sight of his present misery. Secondly, his knowledge of his former e­state.

From the First, this Doct. ariseth, That the sight of our mi­serie, is a motiue to stirre vp Christ to compassion toward vs. Which ought to minister vnto vs a further ground of patience and comfort in afflictions: a point heretofore often noted in Christs miracles.

From the second, that Christ did only see his miserable e­state, but did also take notice of the circumstances of it, or that he had so long continued in it, we learn; That Christ is not ig­norant of the circumstances of our misery, the time, the kinde, manner and measure as Luk. 13.16. Exod. 3.7. This is ano­ther ground of great comfort that howsoeuer the greatnes of our misery be vnknowne to men, yet it is all knowne to God, who doth accordingly pitty vs.

IN this verse is layd downe a violent opposition against the former Apolagies. The branches of it are two; First, The manner of the opposition. Secondly, The Causes.

In the manner, note, First, The Kinde of this Oposition; they sought to Kill him. Secondly, the Extent; the more. In the Kind, note this Doctrine, arising from it: that the aduersaries of the truth labour to suppresse the truth, not by force of argument, but by persecution. Thus did the old Iewes with the Prophets, casting them into Prison, and killing them, but yet not discoue­ring any error in their Preachings; as 2. Chron. 24.21. So dealt Herod with Iohn Baptist; and the Iewes with the Apostle; Act. 4.16. So haue Heathen men and Heretikes alwaies done towards godly Martyrs; and so doe Papists where they get the vpper hand.

Reason hereof is; First, The euidence of truth, which is such, that it cannot by soundnesse of argument bee refu­ted.

2. Obstinasy on the aduersaries part, who will not be bea­ [...]en downe.

This shewes a difference betweene those that seeke for truth in sincerity, and such as are of a gaine-saying, and cauilling spi­rit. The one seekes the good of their aduersaries that they might know the truth as well as themselues, which makes them to deale with all meekenes and gentlenesse; vnlesse it be towards such as are willfull, and obstinate in fundamentall points of Religion; such indeed are brought to punishment: [Page 29] but yet after many warnings, admonitions, and exhortations. But the other aiming only at victory and conquest, vse all vio­lence; and if not in deeds, yet in words; vsing all violent and and bitter words, striuing only to maintaine a cause. As we see that Papists, Lutherans, Anabaptists, &c. doe in their writings: and generally the more men swerue from the truth, the more they goe from gentlenes, growing in heat and choler, to be bit­ter and violent.

The Extent is, in these words. The more.] why? because Christ had more euidently mantained that which he did, and had now clearely manifested himselfe.

Doct. The more euidence is giuen to the truth by the defen­dors of it, the more violent opposition is made against it by the enemies thereof. When Christ had wrought that great mira­cle of raising vp Lazarus. We see how the Iewes persecuted him; Ioh. 11.47, 48, 53.

But especially, when he rose againe from the dead, how doe they bestirre themselues; by spreading abroad lies, by bribes, &c. Mat. 28.12, 13. This makes Papists more to hate Prote­stants, then any other kindes of Religion whatsoeuer; because of that cleare light which they bring against their Idolatry. And here note a further difference betweene a meeke spirit and a contradicting spirit; the one considers the force of argument, and if it be a sure, a certaine ground they yeeld vnto it, albeit their Opinion were otherwise before; as Peter Act. 10.28. the other only labour to maintaine a cause.

The Causes are twofold: partly old matter; because he had broken the Sabbath, which is not to be taken simply, but in re­ference to their conceit, who made this a pretence. Partly new matter; because he made himselfe equall to God.

Thus these aduersaries, though they haue new matter yet, they let not go their old hold. Euen as the Papists that stilbring their old threadbare arguments, besides their new deuises.

The new matter that they conceit to haue against him, is, that he blasphemed: First, In that hee made God his Father, Secondly in making himselfe equall to God.

But before we come to their erroneous conceits, let vs first [Page 30] obserue some sound and orthodoxall points, which the Iewes gathered from the words of Christ, whereby we shall see, how they vnderstood his meaning aright. The

1. Is, That Christ did account God his own Proper Father [...], and not a common Father, as he is to other crea­tures.

2. That he was equall with God. And so though they were malicious enemies of Christ yet more truly did they obserue and conceiue his meaning, then many heretickes haue done.

3. A third is this▪ That he that vniustly makes himselfe the sonne of God is worthy of death. This is a sound collection and herein they go beyond the Papists in tolerating the Pope, who maketh himselfe God, taking vnto him his Titles, Attributes, and Authority.

All this serues to amplifie and aggrauate their malice, that thus perceiuing his meaning, and not being able to charge him with vntruth and collusion that he had at any time vsed, yet notwithstanding they would without any further triall, rashly accuse and condemne him of blasphemie, and seeke to slay him. Worse then Pilate, who hearing that Christ neuer sayd but truth, was afraid to meddle with Christ, when hee heard that he called himselfe the Sonne of God. Iohn 19.7.8.13.

Doctrine. Malice blinds mens eyes that they cannot search into the truth: but makes them condemne at the first what­soeuer they thinke will make against them. As doe the Pa­pists.

Vse, is to teach vs not to condemne any thing without full triall.

IN this verse beginneth a confirmation of the former Apolo­gy, with the Amplification of it vnto the end of the chapter. The whole Summe of all, is to shew, that Christ is the true Sonne of God, equall with the Father. We may obserue in it three parts.

1. Certaine Effects for the proofe of it, from the 19. to the 31. verse.

2. Certaine Testimonies to confirme it, from the 31. to the 40.

3. A reproofe of the Incredulity of the Iewes, from the 40. verse to the end.

The Effects whereby his Deitie is proued are, First, Gene­rally propounded. Vers. 19. Secondly, Generally Repeated verse 30. And as they are generally propounded, so are they particularly confirmed from the 21. vers to the 30.

The Effects vers. 19. are laid downe, First, Negatiuely. Se­condly, Affirmatiuely. The sonn [...] can doe nothing without the father. And what the father doth, that doth the sonne. But be­fore we come to handle these points, some generall instructi­ons are to be deliuered out of the words before going.

1. In that Christ answered againe, we learne, That Christ still continues in his goodnes, though his enemies were more and more incensed and inraged against him.

Vse is, as for our Imitation; so for our comfort, that if Christ be of so long patience towards his enemies, how much towards them that loue him, though they offend often against him.

2. The Preface declares, First, the truth of the matter, Verily, verily. Secondly, the authority of him that speaketh it, I say vnto you.

Verily, &c.] This shewes, that it was not a matter that fell from him by chance, but that it was such a truth hee would [Page 32] staid to it; a truth whereof he was sure and certaine.

I say vnto you.] a speech proper to Christ, who being the Sonne of God, might auouch a thing vpon his owne authori­ty. Furthermore, theis shewes Christs earnestnesse towards the good of these men And Secondly, that was a matter of great weight and moment. Thirdly, that he was so farre from shrinking from the truth, because of their opposition, that hee is the more earnest in standing for it. Which should teach vs to doe the like.

Now come we to the meaning of the words·

The Sonne] the second Person in Trinity, &c.

Of himselfe] alone without his father, as separate from him, hauing no communication with him.

Can doe nothing] this implies not any restraint, or inability, but an absolute necessity and impossibility that the Son should doe any thing, which the Father doth not. So that this Implies a vnion in nature, and Essence; because though both haue abili­ty of themselues, yet neither can doe any thing without the o­ther. Whereas in nature, things therefore cannot worke one without the other, because they haue not ability in themselues, without the helpe of one another.

But what he seeth, &c.] This is spoken according to the ca­pacity of the Iewes, it implies a taking of councell together, as Ioh. 1.18. Gen. 1.26. nor is it a word of speculation of Efficacy, implying a communication of knowledge.

For whatsoeuer thinges, &c.] Here are three points

1. The Sonne doth not only nothing alone without the Father, but doth ioyntly with the Father what the Father doth.

2. That this communication is not in some things, but in all things.

3. That as the Sonne doth the same things, so he doth them after the same manner, by the same authority, to the same end &c. [ [...], likewise.]

So that here in this 19. Ve. is contained a proof of the equa­lity of the Sonne with the Father, because the ioynt effects of both are one and the same.

[Page 33]The mystery and maine point here to be noted is,

That Christ is true God of the same essence with the Father, and euery way equall vnto him. Because, First, he can doe no­thing of himselfe without the Father, but as he doth all things originally from the Father, so he doth them ioyntly with him. Secondly, yea he can doe nothing: implying a necessity and impossibility. Thirdly, because he is in the bosom of the Father. Seeing [saue what he seeth] the councels of his father and com­municating him, which none but Christ hath done. Fourthly, againe what the Father doth, that he cannot but do. Fiftly, be­cause this concurrence is in all things. Sixthly and lastly, hee doth euery thing after the same manner with the Father. All these shew an Identity, Samenes and Equality, between Christ and God the Father. Some illustrate this by examples, as if a thing burne, and cannot chuse but burne, and burne alwaies, we say, that it is fire: so Christ, doing diuine workes, and the same with his Father, and that hee cannot but doe them, and doth them after the same manner that his Father doth, hee must needs be God. Some Hereticke haue obiected against this place, that Christ doth these things by imitation; and this they say is, meant by [seeing and shewing.]

Answer. It is false, because he doth these things by the same authority and power, that the Father, hauing life and power in himselfe, as vers. 26. and because he doth them after the same manner that the Father doth.

As touching the Phrases of seeing on the Sonnes part, and shewing on the Fathers part: these are spoken, First, in regard of our conceit. Secondly, to shew the distinction betweene the Persons; the Father being the Fountaine of the deity, shew­eth; and the Sonne, the second person, is sayd to see.

3. This may be interpreted of the humane Nature of Christ.

Vse. 1. Seeing Christ proues his equality with the Father, in regard of the effects common to both, we must learne to ac­count of all things done and spoken by Christ, as done and spoken by God the Father; and so to giue credence, reuerence, and obedience accordingly to the same.

2. As to account of the doing of Christ, as done by God, [Page 34] so likewise when we behold the workes of God the Father; as the frame of the World, and the things therein and doe con­sider in them the glory and Maiesty of God; to consider also in, and by them, the glory and excellent Maiesty of Christ: and in this we goe beyond the Iewes, Turks and Heathen, who in the creatures cā behold the Maiesty, of God the Father only.

3. In the workes of redemption, which set forth the loue, mercy, and goodnes of Christ towards vs to obserue the loue and mercy of God.

4. That what Christ doth by Necessity, though not of com­pulsion, but of nature and essence, we shuld endeuor to do, stri­uing [...]o do [...]he will of God, and to doe nothing but what we haue a warrant for out of the reuealed wil of God. So like wise to be like to him in all things, viz. in kindnes, in goodnes, in ho­nesse, and such like vertues, which are layd downe in the Word, as a rule for vs to walke by, and wherein he hath set himselfe forth as a patterne for vs to follow. For a ground of this, note that prayer of Christ, Ioh. 17.21. we are all one] not in essence, but mistically hauing the same Spirit. Wherefore wee should labour as truly to initate God as Christ though not as equal­ly. And as Christ did his essentiall vnion by effects equall with those of his Father, so wee to shew our spirituall vnion by like effects.

IN these words are layd downe the Causes of the former ef­fects; they are twofold. First, Partly the Loue of the Father Secondly, Partly that the Father doth communicate all things to the Sonne.

The Father loueth the Sonne.] This is here expressed by a kind of propriety, [...], he loueth him alone, none like him, him in, and for himselfe, vid. Col. 1.13. Ephes. 1.6. Matth. 3.17. [...], a word that signifieth one, that onely, and wholly beloued.

[Page 35]Reason of this is not grace and fauour, but Nature, be­cause Christ is his Sonne: as earthly men doe loue their chil­dren, because they come from themselues, and are of their substance. vid. Pro. 8.30. Heb. 1.2. Now according to the great­nesse of the persons louing and loued, so is the loue, viz. euery way infinite, the like whereof is not in the World to be found. So that Christ is hee in whom is the beginning of Gods loue, and on whom it doth rest, and from whom it is conueyed to all other. This, first, doth greatly amplifie the loue of God, that hee would giue the Sonne of his loue to vs: and of Christ, that being his Fathers delight, hee would come from his bo­some for our sakes. How great a loue were it for a King to giue his onely sonne for a poore Captiue. This thing was so highly accepted of God in Abraham, that hee did not spare his onely sonne, that it was an occasion why God did sweare so to blesse his posterity: Gen. 22.16, 17.

2. This is a maine ground to strengthen our faith, in the intercession of Christ, to come vnto the Throne of Grace with confidence and boldnesse. For is Christ the Sonne of Gods loue? and will he then deny vs any thing that we shall aske in his Name? And for this cause wee ought to hold vs close to Christ, and to sticke wholly to him.

Further, this loue must be considered not onely as a thing proper to Christ, but also as an euidence of Gods loue vnto vs, that we may gather from hence, that we are loued. For Christ hauing vnited vs vnto himselfe, wee may be assured, that God who so greatly loueth the Head, will also loue the Members: Ioh. 17.23. And this is meant, Matth. 3.17. God is well plea­sed in Christ, not onely with him, but with whomsoeuer he be­holds in him; as Ephes. 1.6. so that none are loued but in Christ, and all in Christ are loued.

So much for this first Cause, simply considered in himselfe: Now we come to consider it in the reference thereof, viz. as it is to shew the ground of that power, authoritie, dignitie, excel­lency, and equality which Christ hath with his Father. Whence we learne, that Christ did not vsurpe these things, bu [...] God did freely and willingly bestow th [...]m on him.

[Page 36] Vse. 1. Further to strengthen ou [...] confidence in him, to re­pose our selues vpon his redemption, mediation, &c. Secondly, it serues for the terror of those, that oppose themselues against this dignitie and equality of Christ: for they prouoke God, and are fighters against him, who hath in loue communicated these things to Christ. Thus did the Iewes, because they would haue none to be equall to God, oppose against the authoritie of Christ: and this likewise is spoken to aggranate their malice.

The second Cause whereby it comes to passe, that Christ doth the same workes with his Father, is, because the Father sheweth him all things. Which is not to bee taken for a bare relation, or an instruction; or that the Father doth them only in the presence of the Sonne, as one man may doe a thing in presence of another; or that he sets them before him, as in a Mappe or Table: but for a communication that the Sonne doth participate of the Wisedome, Power, and whatsoeuer else the Father hath, together with his Essence. Secondly, that the Father doth so set forth himselfe in his Sonne, that he may be seene in him▪ and who so knoweth the Sonne, may know the Father, as Ioh. 14.9. And this is a further argument to proue the equality, because God cōmunicates all things to him.

Vse. 1. It shewes vnto vs, how the vnsearchable mysteries, and depth of Gods wisedome come to our knowledge, and to be reuealed vnto vs. God hath communicated them to Christ, and Christ hath declared them to vs. See Reuel. 5.5. &c. And this shewes a reason of that phrase, that Christ is called the Word, because he hath vttered the will of his Father, and hath declared the secret Councels of God, Therefore are wee to heare him, Matth. 17.5. as the old World was to hearken vn­to him, speaking by his Prophets, and the Iewes to himselfe when hee was on earth, and the Church afterward when hee spake by his Apostles; so are wee now to hearken to him speaking in his Ministers, who declare to vs the will of God. So much for these causes considered seuerally in themselues.

Now consider them ioyntly, as, the loue of the Father is made the ground of communicating all things to the Sonne. Whence obserue, that

[Page 37]1. All that Christ hath from his Father, it come from loue, then how much more doth all that which is in vs come of loue.

2. According to the loue that the Father did beare vnto the Sonne, accordingly did he bestow the Spirit: Ioh. 3.34. also dignitie and honour vpon him.

Vse. So likewise learne we by Grace to iudge of Gods loue towards vs, if we find that we are regenerated and sanctified, to be perswaded of Gods loue. And further, by the measure of grace, to hope for the measure of glory: for the more grace wee haue, the more God loues vs; the greater is his loue, the greater will be our glory.

3. It is a fruit and token of loue, to enuie no skill, know­ledge, dignity, honour, &c. but to be ready to communicate all things. So saith Christ to his Disciples; You are my friends, I haue shewed you all things. And herein especially is that saying true, Among friends all things are common. And this may bee a triall for Parents if they loue their children, for Schoolemasters if they loue their scholers, and for all friends if they loue one another.

NOw we come to consider the particular euidences of this equalitie: but before we come to speake of them, wee must consider the transition from the former generall points vnto those that follow, here laid downe by Christ in these words. Which is done, first, to preuent a secret obiection which the Iewes might make: For it is so, that what the Father doth, thou doest; and what thou doest, the Father doth; can the Father then doe no more, then that which thou hast done, [...]iz. to cure the sicke, giue sight to the blinde? &c. Christ answe­reth; God can doe more: these are but small euidences of his almighty power, but hee will manifest vnto his Sonne greater workes, whereby it shall be declared, that hee is the Sonne of [Page 38] God. Secondly, to stirre vp attention, because the things which Christ had yet done, were lightly esteemed, and opposed a­gainst, now therefore God would shew such great workes, that their hearts should be amazed and astonished at.

In this transition are two points; first, the extent of Christs power [greater workes.] Secondly, the euent of it, [they should maruell.]

For the former, it hath reference to the miracles which Christ had before time done. Whence the Doctrine is, that Christs miracles which hee did, were but euidences of a farre greater, and more almighty power; as his miracles of healing the sicke, of power to cure our sinnes, of restoring sight to the blinde, of power to illighten our minds, of casting out of diuels, of his power of subduing the Diuell, and deliuering vs from his bondage, and the like. And this vse ought we to make in rea­ding the miracles of Christ.

2. Yee should maruell. Yee, mine enemies.

Doct. Such is the euidence of Christs power, that it maketh all astonished: as we may reade at the working of most of his miracles, and at his resurrection, how greatly the Iewes were astonished. And at the day of Iudgement, all such as haue op­posed against him, shall tremble and quake. Now this asto­nishment at the power of Christ is, that wherein we must rest, it being an argument rather of Christs power, then of our faith in him. But we must consider the end of this power, for which it was giuen him, viz. that hee hath it for our good, that hee might saue vs; and then his power will be a ground of our faith, to make vs to shroud our selues vnder him.

THe Particular euidences for the proofe of the equality be­tweene Christ and God the Father, are,

• 1. The Power of quickening in this verse.
• 2. The Right and Authority of Iudging: vers. 22.

[Page 39] Rayseth and quickeneth.] To phrases, implying one thing, as appeares in the other cause, where but one is expressed, yet not in vaine is that of quickening added. For first, it shewes, that they were dead, and so vnable to helpe themselues. Secondly, that he rayseth them not as stocks and stones, but with the rai­sing puts life into them; which amplifies the benefits. Some take this raising of the dead to bee meant of Christs miracles, in raising of the dead, but that is to much to restraine it only to that: wherefore hereby is implied, first, a Spirituall quickening from the death of Sinne, at our conuersion. Secondly, a corpo­rall quickening, the raising of our bodies out of the graues at the last Day; now if we will referre the miracles of Christ vn­to this, as euidences and proofes of what he was able to doe at the last Day.

Euen so, &c.] Herein is the equality: as the Father doth raise vp the dead so doth the Sonne.

Whom he will.] This is not spoken to put a difference, that the Father doth quicken some whom he will, and the Sonne others whom he will; but is added as a ioynt worke to both; not re­strayned to the Son, but only applied to him; and this, First, because the Iewes doubted not concerning the Father, but con­fessed that he was able to raise vp whom he would.

Wherfore this shews, first, that there was no compulsiue ne­cessity in Christ to do, as the Father doth, but a meere freewill. Secondly, as there is a vnity in Nature betweene them; so is there likewise in Will. Thirdly, that the Sonne hath a power to quicken whom he will, and whom he lets he dead in sinne. Fourthly, that this quickening is of Grace.

5. That this is a happy quickening here meant, belonging to those that he will shew grace vnto. So it is not simply to be taken for the raising from the graue, but for a raysing to life e­uerlasting. Such a raising as we beleeue in the Creed.

The point then is, that the Work of the Father and the Son in quickening, is one and the same: 1. Ioh. 5.11.

Whence are two euidences to proue the equality: First, He that quickeneth the dead, is equall to God the Father in pow­er. But Christ quickeneth the dead; Therefore, &c. Secondly, [Page 40] The Sonne doth this of his freewill; so also is he equall to the Father.

Consider in the words two points; first, the effect: Second­ly, the ground of the Effect.

The effect is quickening of the dead, which is here brought in, [...]s one of those greater workes which the Father will shew vnto the Sonne, hence note, the

Doct. Quickening of the dead is one of the greatest eui­dences of diuine power: greater then that of Creation. Thus the Apostle when he would set forth the great power of God, he alleadgeth this: Rom. 4.17. Eph. 1.19.20. Rom. 1.4. a worke so great, that of naturall men it cannot be conceiued and belee­ued: Act 17.18. yea it was hard for the Disciples to beleeue it: as Thomas. Io. 20 25.

And as this Resurrection from the graue, so is our Quicke­ning from sinne, an euidence of the power of God. And for this cause, the meanes of quickning is called, The power of God: Rom. 1.16. 1. Cor. 2.5. For we are dead in sinnes.

Vse. 1. We see how needfull it is to meditate on the power of Christ, to strengthen our Faith, in regard of the Resurrecti­on.

2. That seeing our raising from sinne, is one of the great eui­dences of Gods almighty power, it confutes the Pelagians, that say, a man may raise himselfe: and Semipelagians that say, a man is but sicke, and being helped by a little grace, hee workes out his saluation himselfe. And lastly, all carnall Gospellers, that thinke they can turne from their sinnes when they will, and leade a spirituall life.

2. The ground of this effect, is the will of God. Hence we learne, that

Doct. Christ as Mediatour hath an absolute power of life and death, to pull whom hee will out of this iawes of death, and to suffer whom he will to perish: Ioh. 10.18. Reuel. 1.18.

Vse. For consolation of those that belieue in Christ, that if here we haue euidence of grace, we may be assured to bee rai­sed vp againe to life. For if the Spirit of Christ be in vs, it will raise vs vp a [...] the last day, as the Apostle [...]ith. For regenerati­on [Page 41] is but the first fruits of eternall life. See Ephes. 2.4, 5, 6.

IN this Verse is laid downe a second particular euidence, and proofe of the equalitie of Christ with God the Fathe [...]: the Argument is this: Hee that hath all power, all gouernment, and all iudgement committed vnto him, is equall to the Father. But Christ hath all these, &c. Therefore he is equall to his Father.

Also this is set downe as a reason of the former argument, Vers. 21. For Christ may quicken whom he will, because (as it is in this Verse) he is the supreame Lord that guides and go­uernes all things.

For the meaning of the words, note the phrases of [Iudgeth, Iudgement:] iudgings and iudgement are not to be taken (only) concerning the last Iudgement, but concerning the supreme disposition and gouernment of all things in the world: as ap­peares by the word [all iudgement.]

Iudgeth no man] That is, by himselfe alone, but in, and by the Sonne.

Hath committed] That is, the Father doth communicate to the Sonne this Office, and hath taken him into his fellowship in the gouernment of the World: not that the Father doth sit idly in Heauen, but that in, and by his Son, he doth gouerne all things.

The Doctrine that hence naturally ariseth, is, that Christ is the supreame Lord and Gouernour of all, Matth. 28.18. Mat. 11.27. Heb. 1.2. Which is to be vnderstood of Christ as he is Mediatour, as we shall see, Vers. 27.

Obiections against this, are, first, that vsually iudgement is attributed to God.

Answ. Christ here is not excluded, but it is to bee taken of the whole Trinity.

Obiect. 2. out of Ioh, 8.15,

[Page 42] Answ. Christ here is not excluded, but it is to bee taken of the whole Trinity.

2. Obiect. out of Ioh 8.15.

Answ. That is not to be exclusiuely, but that there is one that doth iudge, namely, the Father, yet he doth it in and by his Sonne. It is there spoken of the Father for the greater ter­rour of the Iewes.

3. Obiect. out of Ioh. 8.15. where it seemes that there is a plaine contradiction.

Ans. That is spoken of Christ his present action and carri­age not of his power and right of iudging, as appeares by vers. 16. [for himselfe did teach and instruct them.]

2. It is spoken in opposition to the Pharises that were rash in censuring others.

Vse, 1. It teacheth vs how to account of Christ not only as of a Sauiour from whom we looke for good, but also as a su­preame Lord, and so to feare and reuerence and to bee afraid to displease him as Ps. 2. and not to make him a packhorse for our sinnes, because he is a Sauiour.

2. It is for our consolation, that this our Sauiour is Iudge. Who then shall lay any thing to our charge?

3. It is for terrour of those that oppose themselues against Christ. As Iewes, and Turks, and such as persecute his members: for they persecute him that is their Iudge.

4. That all men should honour the Sonne, as in the verse following.

THis verse containes an Amplification of the former Effects by the end of them, wherein consider.

1. The end it selfe, which is a duty of Honour to be perfor­med.

2. The manner of performing it.

[Page 43]3. The motiues to vrge and presseit.

In the duty consider, 1. the thing it s [...]lfe, 2. the extent. The thing it selfe is honour: which is a generall word compri­sing vnder it all those duties, which we owe to Christ, as it is vsuall to comprehend the duties of inferiours to superiour in this word Honour, as the fift Commandement.

Doct. Honour is due to our Lord Christ Iesus: Psal. 2. last. For kissing was a token of subiection. Heb. 1.6. so we read that Christ was often worshipped, as by the wise men, Mat. 2. by the leper Mat. 8. and by his disciples.

Reason, because Christ though he did abase himselfe, yet he still remained God and lost none of [...]is exc [...]llency therefore we are still to honour him.

Vse, That it is not sufficient to abstaine from rebellion, and from dishonouring and despiting of Christ but we must reue­rence and honor him, for the omitting of a holy duty makes vs liable to the iudgement of God, as appeares in the last sentence of Christ. Wherfore it is not sufficient to say we are no Arrians, nor Iews to denie Christ, nor Papists to confound his offices? but where is the faith in him? how dost thou reuerence and feare him? &c.

2. Point, is the Extent, in this word (all)

Doct. All of what state and condition soeuer are bound to this dutie of honouring Christ: the Angels, Psalm. and Heb. 1.6.

Reason is Phil. 2.9. he hath a name aboue euery name, and so euery knee must bow to him.

The manner of performing this duty is in these words (as they honor the Father) which shewes the measure of that ho­nour which we must doe vnto the Sonne, for the [...] implies not only a similitude and likenes, as some Heretikes would put it off, but also an equality implying such an honour as is due to no creature but only to God.

Doct. So high and great honour as is due to the father, in that measure is it due to the Sonne as appeares by many places Iude verse 25. in the salutation of Paul in his Epistles where he is ioyned with the Father, and hath the Church done in giuing [Page 44] glory to the Father, Sonne, and Holy Ghost, &c. ioyning all to­gether.

Reason of this is the equality between them, and this is also another argument (the sixt) to proue that same equality, be­cause the same honour is giuen to Christ, that is giuen to God the Father; Esay. 42.8.

Note this against Turkes, that account Christ to bee a great Prophet, and Arrians that count him to be a God, but an infe­riour, and created God.

The Motiues to vrge this dutie are in these words [He that honoureth not, &c.] Where consider, first, the Reason; secondly, the Amplification.

The Reason is [He that honoureth not the Son, honoureth not the Father] which is layd downe, First, as a strong reason, be­cause this honour is not only, in regard of a high account that he hath of his Sonne, as a King counts himselfe honoured, when his sonne is honoured, or in regard of a deare affection that he beares to him, or in regard of place and representation of the person of the Father, the King is honored when his Ambassa­dour is honoured, but also in regard of an identity and same­nesse, that the Father cannot bee honoured but by the Sonne.

2. It is set downe to preuent an obiection that might bee made, that this honour was derogatory to the Father. Christs answeres, Th [...]re is no such consequence, but that the Father is honoured in this, and not dishonoured.

Doct. The Father is honoured in, and by the Sonne. Phil. 2.11 Thus God is to be praised by Christ; Heb. 13.15. Eph. 5.20. so are the Prayers of the Church concluded all in the name of Christ.

Vse. 1. it shewes, that many deceiue themselues in the wor­shipping of God: for th [...]ugh all thi [...]ke that God is to be ho­nou [...]ed, yet not knowing Christ, they worship not him, but their owne conceits.

2. It teacheth vs, to behold all the attributes of God in Christ.

The Amplification is in these words [Who hath sent him.] [Page 45] This may seeme to crosse all that hath beene formerly said. For an Embassadour is inferiour in honour to a King that sent him.

Answ. The Phrase of sending doth not alwaies implie an infe [...]iority.

It is here vsed in a threefold respect; first of distinction of the Persons in the Trinity: So the second may bee sayd to bee sent of the first: and so the Holy Ghost, though he neuer aba­sed himselfe, nor were incarnate, is yet sayd to bee sent by the Father and the Sonne: Ioh. 14.26. et 15.26.

2. Of Christs incarnation, that though he became man, yet was he Lord of Heauen and Earth, and sent from God. So it implies an honour and dignity.

3. Of the Offices of Christ, as he is Mediatour in a twofold respect; first, that no Office that Christ had, but it was appoin­ted and ordeined of God: Luk. 1.69. God is sayd to rayse vp a saluation. Secondly, as these Offices were appointed to Christ; so was he deputed to them: Heb. 5.4, 5.

This Phrase then amplifies the reason, and shewes, that this equall right of honor to him, as to the Father, is no vsurpation, but a naturall communication, and voluntary dispensati­on.

Doct. Christ vsurped not that honour, to be equall in digni­ty to his Father: Psal. 110. 1. Act. 2.36.

Vse. 1. Of comfort, that the things that Christ did, are accep­table to the Father for vs.

2. It shewes the sinne to be the greater, in dishonouring the Sonne.

3. Here we haue a good ground why we performe diuine worship to Christ. Why doe not the Papists bring the like for worshipping of Saints.

CHrist hauing in the former verse laid down the ends of the particular euidences of his Deity, proceedes againe in this verse and followeth to a further amplification of them: more powerfully, plainely, and distinctly; to vrge and presse them. The former, as we haue heard, was the Power of quickening. In the amplification whereof there are three parts.

1. Who are quickned in this verse 24.

2. By what Meanes they come to be quickened, 12.

The voice of Christ, verse 25.

3. The Ground of this quickening power that is in Christ; verse 26.

The second effect was the Power of Iudging: whereof wee shall speake, verse 27. and followeth.

Verse 24· Touching the occasion of these words, and depen­dance of them on the former, it may bee considered in two re­spects:

1. Wee heard, vers. 22. that the Sonne quickeneth whom hee will: hereby implying, that euery Son of Adam is not quicke­ned, but those only to whom he sheweth fauour. Now who they be, is here expressed in this verse, viz. such as heare his Word, and beleeue in God.

2. Verse 23. was shewed that there is an honour due to Christ; now he sheweth what it is, viz. to belieue in him, &c.

Hence we learne.

Doct. 1. That they only, which doe heare the Word of Christ, and doe beleeue in God the Father, doe partake of the the quickening power of Christ. For this hearing and belee­uing, is a beginning of our quickening, and raising from death: so that from hence wee may gather an euidence, and assu­rance, whether this quickening power of Christ doe belong to [Page 47] vs, and whether we be of the number whom Christ will ray [...]e vp vnto life eternall, yea or no.

Doct. 2. That the honour, which is due vnto Christ, is to hearken to him in his Word, and to beleeue in him.

This is all that is required of vs: Deut. 18.15. Mat. 17.5. Ioh. 3.16. viz. to beleeue.

Vse is, first, to stirre vs vp to honour Christ by this meanes: euen as subiects, if they see their King to count himselfe honou­red by such and such things, they will endeauour to doe them.

2. To reproue them that will honour God after their owne conceits, as Saul, 1. Sa, 15.22. or after the traditions of men as Mat. 15.9. or by outward pomps and solemnities as the Pa­pists, which are but toyes to the excellent maiesty of Christ. So much for the dependance.

The words themselues containe in generall a description of such as are raised vp by Christ. The parts are,

1. A Preface, Verily, &c.] of which hath been spoken before, only here it is added to moue vs to attend vnto the matter de­liuered as a point to bee much regarded and obser­ued.

2. A promise wherein obserue first, the Parties to whom it is made. Secondly, the promise it selfe [hath euerlasting life, &c.

The Parties are described by their actions: first, [he that hea­reth] Secondly [and beleeneth] these actions are both of them amplified by their obiects first [my word] secondly [him that sent me.

The first action, [he that heareth] which is layd downe both as a cause of the latter viz. of beleeuing, and as a meanes to at­taine to life euerlasting. Whence we learne.

Doct. That the meanes to attaine to true faith and to eter­nal life, is the hearing of the Word. Rom. 10.14, 15, 17. Ephes. 1.13. Act. 15.7. that faith followes hearing the Word. Now eter­nall life is a consequent of faith as Esa. 55.3. 1. Ti. 4.16. hence the word is called the word of saluation. Act. 13.26. Eph. 1.13. Rom. 1.16. yea saluation it selfe Heb· 2.3.

Reason. First hearing is a cause of knowledge, now know­ledge [Page 48] and illumination are a ground of Faith. Secondly, by hea­ring, is the Spirit conuayed vnto vs; by which Spirit, Faith is wrought in vs: by faith we are vnited to Christ; and being v­nited to him, we haue a right and title to heauen. So the Word is called the ministery of the Spirit. 2. Cor. 3.6. Gal. 3.2.

Vse. 1, For Ministers that they be faithfull, diligent, and con­scionable in preaching of the Word: for it there bee no prea­ching, there can be no hearing: Rom. 10.14. a point of excee­ding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people, and cause them to lie in sinne and incredulity, so becomming guilty of their blood: 1. Cor 9.16.

2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached, &c.

The obiect of hearing is here sayd, to be the Word of Christ. Whence we learne;

Doct. That it is not euery word which is able to worke faith in vs, but only the Word of the Sonne of God. The Gos­pell my Word] as opposed to the words of men, and their tra­ditions. Ioh. 6.63. Rom. 1, 9. Ioh. 1.18, and 14.6.

The law cannot doe this; for that is the letter that killeth, and it is the ministery of death: 2. Cor. 3.6.7. and much lesse then the words of men, and their traditions.

Vse is to teach vs, that as we be diligent to heare, so we bee carefull to know what we heare.

The second Action, is to belieue. Though hearing be a thing necessary, and a good ground-work and beginning, yet it is not sufficient, but we must further beleeue in the truth, declared by the Gospell.

Doct. It is not sufficient to heare the Word onely, but Faith must be added to our hearing: Hebr. 3.2. Ephes. 1.13. Rom. 1.16.

For the Word doth but onely offer grace. Now what good is it to haue a Benefice offered onely, if it be not receiued: but this is done by Faith: Act. 13.48.

Vse. As before we were exhorted to heare, so here wee are directed how to heare, viz. not to content our selues with a [Page 49] bare and naked hearing, or that we doe vnderstand the Prea­cher, and know the mysteries of the Scripture, but to apply the Word and Promises to our selues.

The Obiect of this action is described in these words [him that sent me] which is a description of God the Father, and implies a relation betweene the Father and the Sonne: as if he had said, In him of whom I am, who hath giuen me vnto the World, &c.

Doct. God as he is the Father of Christ Iesus, is the onely obiect of our Faith; and therefore he saith not [and beleeueth in God] simply, but in him that sent me. And therefore wee must come vnto God in Christ, and doe whatsoeuer we doe in, and through him: Heb. 13.15.

No creature can bee the obiect of our Faith, on which wee may rest, because it is not able to protect vs from Gods wrath. Neither is God himselfe, as he hath immediately to doe with vs, for so he is most strict in iustice, and as a consuming fire, be­fore which we are but stubble. Onely as he is well pleased in Christ, and in him manifesteth his grace and fauour, may ap­proach vnto him with confidence.

Ʋse. It shewes the vanitie of the most part of the World, that either know not Christ, or deny him, as the Iewes; and so dare to come vnto him in great iustice. So much of the Par­ties.

The Promise is declared, first, affirmatiuely [hath euerlasting life.] Secondly, negatiuely, and shall not, &c.

Doct. The fruite of that honour which we performe to Christ Iesus, is eternall life: Ioh. 10.27, 28. 1. Pet. 1.3, 4. which is not in regard of any desert of the workes, but of Gods free grace, who sets downe this reward to encourage vs, and to magnifie his owne mercy.

Which shewes his fatherly tendernesse towards vs, that whereas we are bound to doe no lesse, and he might absolute­ly command vs; yet hee rather chuseth to draw vs on by the hope of reward.

Vse. To bee stirred vp to the performance of these du­ties, both in regard of thankefulnesse to God, and in respect [Page 50] of our owne good.

This is now further amplified by the contrary, [and shall not come into condemnation, &c.] Which imply in effect the same things that the former; yet they are added not in vaine, but for the further confirmation and strengthening of our Faith in a matter of such weight, and for the answering of all obiections that might be brought.

Wherefore this shewes a double benefit: First, we shall haue life. Secondly, we shall be deliuered from death. And further it notes a difference betweene that happinesse wherein man was first made, and that whereunto we are brought by Christ. Adam was created happy and immortall: but withall there was a possibility to fall. But we not onely haue immortalitie and life, but also such a firmenesse and stability, as we shall not come into death.

[Hath passed from death to life.] Some take the meaning to be thus, that the beleeuer when he dies goeth vnto Heauen; which is a good sense, and comfortable: but rather we are to vnderstand it thus, viz. that by death is meant, the subiection of vs all to eternall condemnation. But now so soone as wee beleeue the Obligation and Band is cancelled, and wee hauing Faith, haue our acquittance, and are set free.

Doct· Faith brings with it a discharge from condemnation, Rom. 8.1.

Which is to be noted as a speciall comfort of our consciences against the terrour of sinne, and horrour of condemnation.

Doct. 2. No middle betweene damnation and saluation: he that is freed from the one, is sure of the other. [Hath passed from death to life.] This appeares in the Parable of Lazarus and the rich Man: and in the sentence of the last Iudgement: as is plaine by reason, because there are but two sorts of peo­ple, the one in Christ, the other out of Christ, &c. Which must note against the Papists conceits of Limbus Patrū, Limbus In­fantum, and Purgatory: which as it is derogatory to the blood of Christ, 1. Ioh. 1.7. so is it a doctrine very vncomfortable, and that which doth adde a sting vnto death: also it is a cause of much vniustice, when Parents will giue away their lands from [Page 51] their children to Monkes, &c. to sing for their soules.

Now concerning the phrase, hath eternall life, and hath pas­sed, &c. it implies the certaintie of these promises. Yet a que­stion will be made, in what respect we may be said so soone as we beleeue to haue eternall life?

Answ. It is, first in regard of hope.

2. Because we haue the beginnings, and first fruits of it, viz. we are taken into the Kingdome of grace, which is the begin­ning of the Kingdome of glory.

3. In regard of our vnion with Christ our Head, and now glorified. Now wee being members of that body, whereof the head and principall part is raised vp, and in possession of eternall life, we may be said also, as Ephes. 2.6.

Doct. The true beleeuer is, and may be sure of his eternall saluation. Which is to bee noted against our aduersaries the Papists. Secondly, as a comfort to vphold vs in time of trou­ble.

IN these words is laid downe the second generall point, viz. the meanes whereby they are quickned. The parts are two.

1. A Preface, [Verily, &c.] which words are here the third time laid downe. Now we may not thinke, that Christ vsed in vaine these strong asseuerations, but that hee doth this to strengthen our Faith, to rouze vp our dulnesse, and to aggra­uate the incredulity of those, that yet notwithstanding all this will not beleeue.

2. A Promise: wherein consider,

1. The time of accomplishing of it, [the houre commeth] viz. of Christs death, resurrection, and glorification; for then he drew all men vnto him, and then was the Gospell published abroad. Yet this houre was now begun, because that Christ [Page 52] was now exhibited. Now this time is called an houre, because it is a set and certaine period which God hath appointed, and in which these things should be fulfilled.

Doct. The time of the Gospell is the time of saluation: for Christ here speaketh of the time of the Gospell: 2. Cor. 6.2.

2. The parties on whom this worke is to be wrought, viz. the Dead, that is, all naturall men; especially meant of the Gentiles, who before this time were Alians from the Com­mon-wealth of Israel, &c.

Doct. The state of naturall men, is the state of dead men: Ephes. 2. there is in them by nature no iot, or dramme of spiri­tuall life. Which note,

1. Against heretikes that haue so much magnified Nature, as the Pelagians.

2. That we may take notice of the wretchednesse, and vile­nesse of our nature wherein we are borne.

3. To shew, that the worke of our conuersation is a pow­erfull worke and diuine. And for this cause we are not to mar­uell, that the shrill sound of the voyce of the Gospell doe not pierce vnto the heart of many men; for why? they are dead,

3. The meanes whereby it is wrought, viz. the voice of Christ, not onely of himselfe whilest hee was here liuing vpon the earth, but especially is it to be taken for that power, which by his Spirit he giues vnto the Word preached. And therfore though Ministers doe preach, and may be said to conuert; yet properly it is the powerfull voyce of Christ speaking in them, that worketh vpon the heart.

IN this Verse is contained, first, a Reproofe of the incredulity of the Iewes, [Maruell not]: for they tooke Christ for no other then an ordinary man, and therefore did not beleeue that which he had spoken, Vers. 26, 27. of his power and authori­tie; but wondred much that he should say such things of him­selfe. [Page 53] There is an holy admiration without doubting, as when we admire the great workes of God, whereof yet we make no doubt: but so to wonder, as to call in question any truth of God, to thinke it impossible, because wee apprehend not the reason of it; this is a fault, and here reprooued. For hereby we doe impeach the power of God, and bring it to our owne reason.

2. A further proofe and confirmation of the point in que­stion, viz. the power and authority of Christ. The proofe is drawne from the effect, namely, the raising vp of the Dead. So that in briefe, it containeth a description of the Resurrection: wherein obserue.

• 1. The Time.
• 2. The Parties.
• 3. The Cause.

1. In the Time note, first, that it is a set time and period ap­pointed by God [the houre], which time we are with pati­ence to waite for. Secondly, it commeth; it shall not bee pre­uented, not ouerpassed, but shall certainely come. Which, first, is against all deniers of the Resurrection. Secondly, it is for our comfort at the time of death, as also in regard of our friends departed. And lastly, it serues to encourage vs to goe on in our Christian course: 1. Cor. 15. last verse.

2. The Parties are described.

1. By their place of abode: all that are in their graues: that is by a Synecdoche of one kind for all the rest, by what manner of death so euer they died, and howsoeuer they were consumed. This implies; That the consumption of our bodies shall not hinder the resurrection; because the ground of it is the power of Christ, in regard of which there is no diffe­rence.

This serues for an encouragement against the diuers kindes of death whereunto we may come: as it was to the Martyrs: Heb. 11.30.

2. By their generality, [All] none, no not one shall bee for­gotten in the graue: as appeares by the Parable of the Net that gathereth of all kindes: Matth. 13.47. Which is for the [Page 54] comfort of those which in this world haue been forgotten, none hath taken notice of them, these at the resurrection, Christ will not forget. Secondly, it is for the terror of the wicked, that none of them shall escape. Thirdly, it teacheth vs to prepare our selues so in this life, that wee may rise vnto ioy and glo­ry.

3. The cause of the resurrection is the voice of Christ [heare his voice:] that is, the voice of Christ; vers. 27. they shall heare not in regard of any facultie, or ability in the dead, but of the powerfullnes of the voice of Christ, that peirceth euen to the dust, and giueth a power of hearing vnto that which had none at all.

Doct. The cause of the resurrection is the almightines of the voice of Christ: 1. Thes. 4.16. Act. 17.31.

Obiect. 1. Thes. 4.16. Matth. 25.31. this is attributed vnto an Archangell, &c.

Answ. These places indeed shew, that there shall bee a meanes vsed, and that an externall meanes by the ministery of Angells, like as there was in the giuing of the Law, but yet the efficacy, and force of this meanes, commeth from the power of Christ: as vers. 25. it is the voice of Christ speaking in his mi­nisters that conuerteth the heart: as 2. Cor. 13.3.

Obiect. But how shall the wicked be raised vp by Christ sith they haue no right vnto him?

Answ. We must consider Christ in a double respect, as a Sa­uiour, or as a Lord; as a Redeemer, or as a Iudge. He raiseth vp the righteous by vertue of his owne resurrection, and of that vnion betweene him their Head, and they his Members: but the wicked he raiseth by t [...]e almighty power of a Iudge, to bring them vnto Iudgement.

Ʋse. Here we may note a difference betweene the faith of the Iewes, and of vs, in one and the same Article of Religion; they belieue the resurrection only by the generall power of God, we by the power of Christ also.

2. This serues for a proppe to strengthen and vphold our faith, in the doctrine of the resurrection, if our reason shall dis­pute against it: for it is most true that by na [...]urall reason and [Page 55] argument, that the body once consumed to dust, should rise a­gaine the same.

IN this verse is declared the issue of the resurrection. In sum, it is a declaration of the last Iudgement, or, of the diuers end of the good and of the wicked. Betweene whom there is here layd a comparison; first, wherein they both agree. Secondly, wherein they differ.

1. The agreement is this: that there is a resurrection belon­ging to both: as all lay in the graue, so all shall heare, and all shall come forth: but yet the one to life, the other to death.

Doct. All that likenes and equality that is betweene the godly and the wicked before the last iudgement, shal not cause the fame end vnto both: as in the parable of the Tares, Mat. 13.30. Luk. 17.34, 35, 36. and therefore is that day called, a day of the declaration of the iust iudgement of God; Rom. 2.6. for God will then put a difference betweene the good and wicked, whatsoeuer the likenes betweene them hath been in this life.

Vse. To answere the scoffes of Atheists, who because they see things fall alike to all, thinke it in vaine to serue God: as Eccles. 2.15. Iob 21.14.15. Mal. 3.14, 15. but see Psal. 37.37. Esay 3.10.

2. To taxe fond conceited men, that will desire to be buri­ed in such a mans graue, or tombe, whom they hold for a good and holy man, that at the resurrection they may receiue some benefit by him. Which is very ridiculous, although in some ci­uill respect it may be desired.

2. in the difference betweene them, note, first, the reward of the Righteous S [...]condly, the reuenge of the wicked [they that haue done good vnto the resurrection of life.] Here obserue, first, the Parties. Secondly, the Reward.

[Page 56]1. The Parties are such as haue done good: who are those? not such as build hospitalls, giue money to Friars and Monks, &c. as the papists thinke. But there are foure things that con­curre to bring it to passe, that a man may doe good,

1. The Partie that doth it. The rule is: That the person himselfe must be good before the worke can be good. Tit. 1.15. Gen 4.4. God respected first Abel and then his offering. But how is the person good? In Christ the fountaine of good­nes: Eph. 1. Wherefore our workes are then good, when they come from vs as accepted of God in Christ, with whom we are vnited.

2. The matter of the worke: It is then good, when it is squared according to the rule of goodnesse, viz. the Word of God: so that Actions framed according to Gods Will reuea­led in his Word, are good.

3. The manner: which is the cheife, and giues beeing, to the rest. The rules are, first, that as it is good in its owne na­ture, so it must be done of vs in that respect, that it is good; that is, in Conscience and obedience to Gods commandement, because he hath commanded vs: 1. Pet. 2.19. Rom. 13.5. Se­condly, that in regard of our weakenes and infirmity, it bee done in humility, with deniall of our selues, and faith in Christ, to haue all the blemishes pardoned, all the defects couered; and what is wanting, to be perfected in him otherwise being done in a proud conceit of our owne worth, it is odious and abominable.

3. That it be done in vprightnes and sincerity of heart, as to God who is Iudge of it: Ier. 17.10. and fourthly, that it be done as a worke of God; that is, which God hath appointed vnto vs, either in our generall, or particular Calling.

4. The end that we must aime, first, at the glory of God. Secondly, The good of man. And from hence may we see, who they be that doe good.

2. The second thing is the Reward [of life] namely of eter­nall life; as Dan. 12.2. Matth. 25. last verse.

Let vs consider what this life is; it is, in a word, our Commu­nion with God: that is, a coniunction of soule and body with [Page 57] him. From whence arise these prerogatiues.

1. A continuall enioying of the glorious presence of God, in as glorious and full manner, as the creature is capable of. A happy thing it was for the seruants of Salomon alwaies to be­hold his glory; 1. King. 10.8. and a great fauour for Moses to see but the backe parts of the Lord. How great then will bee the glory, when God shall in such speciall manner communi­cate himselfe to vs: Ioh. 3.2. and be all in all vnto vs. Reu. 21.22.23.

2. A fellowship and communion with the glorious Angels and Saints.

3. An absolute perfection of soule and body, and of all the powers of both, perfect knowledge, perfect wisedome; 1. Cor. 13.12. so that all things shall be done in that manner, as they could not haue been done better. In soule, such integrity, as no defect; in body, immortality, incorruptibility, agility, and finally, a glorious body like vnto the body of Christ: 1. Cor. 15.42.

4. A full perfect and absolute contentednesse that we shall not see what more to desire: so that nothing can be added to our happinesse.

5. A full redemption from all manner of misery whatsoe­uer, especially that misery of miseries from sinning against God. The expectation of which freedome is it, that in this life doth refresh the soule of a Christian, groaning vnder the bur­den of sinne.

6. An admirable ioy and delight in this happinesse, which indeed giues life to all the rest: for it is better to be without honour, then to haue it with griefe and vexation.

7. That which makes vp the heape of all the rest, is the perpetuity and euerlasting continuance of them.

Vse is, first, to breed in our hearts an holy admiration of the goodnesse of God, that hath prepared so great things for vs. Secondly, to stirre vp in vs a desire of it, and in desiring to vse the meanes that leade vnto it.

The other part is the reuenge of wickednesse: wherein con­sider,

[Page 58]1. The Parties, they that haue done euill: who, not onely open sinners, but all that commit an anomie, or transgression a­gainst the Law; for then there is euill.

All that are not accepted of God in Christ, whether Pagans and Infidels, or vnregenerate Christians, all ignorant persons, that know not the will of God. For if we draw a line without a rule, we through the peruersenesse of our nature, shall draw it awry. All superstitious persons that take their owne conceits, and mens traditions for a rule; or such as doe good things for by-respects, all proud conceited iusticiaries that doe trust to their owne perfection, all hypocrites and dissemblers, all busie-bodies that doe those things which belong not to them, all vaine-glorious persons, and haters of their brethren.

For to make vse of this, consider the second point, the issue of these men in their punishment, which consisteth, first, in the pronouncing of that fearefull sentence, Goe yee, &c. Secondly, in the execution of it, the horror of which is vnconceaueable and vnutterable; for besides the priuation of happinesse, there is a fellowship with the Diuell and the damned, all horror and vglinesse, nothing good in soule or in body, no comfort, and which aggrauates the terror of all, eternall continuance of this woe.

Vse is therefore, that if that which hath been said of life doe not allure vs, that this doe terrifie vs.

Here are now to be answered two questions that arise from these words.

Quest. 1. Whether the good which we doe, be the proper cause of saluation?

Answ. No: the best good that the best can doe, is no cause of their saluation: Gal. 2.16. Ephes. 2.8, 9. Tit. 3.5.

Reason. For life eternall is the free gift of God; Rom. 6. last. and if it be of Grace, it is not of work: Rom. 11.6. Eph. 2.6, 7, 8.

2. Suppose wee did all that God requires; yet we merit not, sith all is but our duty: Luk. 17.10. yea, Adam if hee had continued in his integrity, and full performance of the whole Law of God, yet had he not thereby merited Heauen, it being but his duty so to doe: then much lesse we, whose righteous­nesse [Page 59] is as a filthy clout: Esay 64.6.

3. All our workes are imperfect, and so cannot merit: for if wee our selues can finde many imperfections in the best of them, God can finde much more; Iob 9.15, 30, 31. Yet is life eternall attributed to our workes, as they are signes and eui­dences of the soundnesse and truth of our Faith in Christ, by whom we obtaine the same. And secondly, there is a twofold reward; the one of debt, the other of fauour, called the re­ward of inheritance.

Vse. The vse of this point, is to teach vs rightly to distinguish of workes, and to know their right end, that we be neither ar­rogant and conceited, nor yet prophane and negligent of them.

Quest. 2. Whether euill workes be properly causes of con­demnation.

Answ. Yea: as meriting and deseruing it properly: for damnation is the wages of sinne.

Obiect. But how can that be, seeing the punishment is grea­ter then the sinne: the punishment infinite, and the sinne but finite.

Answ. The punishment is not greater then the offence: for the offence must be weighed according to the greatnesse of the person offended: now this is God, who is infinite, and accor­dingly his wrath infinite.

Sinne therefore is infinite in measure, though not in time but the punishment is infinite, not in measure, but in continu­ance. For the Creature is not able to beare the whole wrath of God at once (as Christ did,) and therefore it lyeth vnder the burden thereof eternally.

What then is the difference betweene good and euill workes.

Answ. Sinne is perfectly and fully euill: but the good workes we doe, are not perfectly good, vnlesse they were done euery way according to all things commanded, and so were fully answerable to the Law of God, which we cannot doe.

In the last place, consider wee some few instructions that arise from the manner of laying downe these words.

1. [They that haue done good.] Doct. Not the abstaining [Page 60] from euill, but the doing of good is that which causeth the re­surrection vnto life.

In Mat. 25. are three arguments to proue this point: first, that of the fiue foolish Virgins that wanted oyle, Vers. 3. Se­condly, that of the vnfaithfull seruant who was punished, not because he had purloyned, or stole any thing, but for not im­ploying of his Talent, Vers. 25 &c.

3. The tenor of the sentence: which is pronounced accor­ding to workes done, or omitted, Vers. 35. &c. Psalm. 34.14. 1. Pet. 3.10.

For herein doth the Image of God consist, that wee bee re­newed in our mindes, and that we put on the new man, as well as put off the old.

Vse. It serues for reproofe of the greater sort of men, who thinke it sufficient if they be not thus and thus, though in the meane time, as touching workes of Faith, Piety and Charity, they haue none.

2. [They that haue done good.] And Doct. The good. [they that haue done euill.] And euill that in this life is done, is a signe and euidence, either of life, or of condemnation: 2. Cor. 5.10. [In his body] whilest hee liued: Luk. 16.25. [In thy life time] for this life is but as a probation time.

Vse. See Galat. 6.10. Eccles. 9.10. 2. Corinth. 6.2. Hebr. 2.13, 15.

3. Doct. Consider what it is that Christ here vrgeth as an euidence of life eternall: it is the practice of good works, not the Profession.

Which serues to reprooue vaine Professors.

4. [Resurrection of life.]

[Resurrection of condemnation] That there is a difference betweene the good and the wicked, we haue heard. Here we see what it is: euen the greatest contrariety that can bee: Mark. 16.16.

Which must incourage vs in our Christian course, that how­soeuer the wicked may seeme in many things to be better then we, yet there shall be a difference hereafter.

IN this Verse is laid downe the condition of Christs iudge­ment; to wit, that it is a iust iudgement; that hee iudgeth according to equity. This is confirmed by that communion that is betweene the Father and Him. The Argument is this: That which the Father doth, ordereth, and willeth, that is law­full and iust. But the Father iudgeth with me, he directeth my iudgement, and consenteth thereunto. Therefore my iudge­ment is iust. The proposition is omitted, as granted of the Iewes: the assumption and conclusion are here set downe. The assumption in three points:

1. In that he can doe nothing without his Father, [I can doe nothing of mine owne selfe.]

2. In that the Father ordereth the course of this iudge­ment; [as I heare, I iudge.]

3. First, negatiuely, in that hee seeketh not his owne will. Secondly, affirmatiuely, in that he seeketh the will of him that sent him.

The conclusion in these, [and my iudgement is iust.]

So that this Verse, as it is a further proofe of the point in question; so is it likewise a conclusion by way of repetition of all the former arguments.

Meaning of the words, [I can doe nothing, &c.] Namely, as Vers. 17.19. with this difference, that there he speaketh in the third, here in the first. For hauing prooued it to bee true in a third person, lest they should mistake, he doth now apply it to himselfe.

Heare] see Verse 19.

Iudge] see Verse 22. Iudgement] as Verse 22.

Because I seeke not, &c.] Not as if Christ his will were op­site to his Fathers; for then he should deny his will, as we doe: but this doth shew a correspondency betweene the will of the Sonne, and of the Father. As if hee had said, I seeke not mine [Page 62] owne will, without the will of my Father; but in seeking of his will, I seeke mine owne.

2. Christ speaketh this according to the conceit of the Iewes, who tooke Christ but for a man, and thought that hee herein followed but his owne fancy.

The parts then of this Verse are;

1. A Proposition in these words, My iudgement is iust.

2. A Confirmation of it, drawne from the communion that is betweene Christ and God the Father. This is expressed in three branches.

• 1. A ioynt Cooperation of both together.
• 2. A mutuall Communication of counsell.
• 3. A Correspondency of their will.

The Proposition is laid in the middest, and not before the reasons, nor yet after: which Christ wisely doth.

WEe haue heard how in this Chapter, Christ doth proue himselfe to be God; first, by a miracle. Second­ly, by a diuine Apology occasioned by the miracle. In which Apologie he confirmeth it by two sorts of arguments; first, by diuine effects, such as cannot be done, but by God himselfe. Se­condly, by diuine Testimonie. This we are now come to han­dle; and it is layd downe from the verse 31. to the end.

The Testimonie is first, generally declared vers. 32.

2. Particularly set forth in foure distinct instances, the first, of Iohn Baptist. vers. 33.34.25. Secondly, of Christ his workes. vers. 36. Thirdly, of the Father; vers. 37, 38. and lasty, of the Scriptures, vers. 39, &c.

But before he come to the testimonies it selfe, Christ doth first lay downe the occasion of vsing of this kind of argument; which is to preuent, and meete with a secret obiection, which the Iewes might make on this wise, viz.

That those great & excellent things, which before he had spo­ken [Page 63] of himselfe, might well be suspected, and called into que­stion; because they concerned himselfe, and himselfe did auouch them of himselfe. Now their readines to make such an obie­ction, appeareth by Cap. 8.13. where they doe it plainly vpon the like occasion. Therefore to preuent this, Christ brings in o­ther testimonies which might witnesse the same things of him, which himselfe had spoken.

This must be noted for the reconciling of a contradiction, which seemes to be betweene this place, and chap: 8. vers. 14. For in that place Christ speaketh litterally, and according to the truth of the thing; namely, that as he was indeed God, so albeit he had no other testimonie, yet was his owne sufficient in his owne cause: but in this place he speaketh by a Rhetori­call concession and grant, according to the conceit of the Iewes touching him, that he was but a man and no more. Now then the witnes of a man in his owne cause, although it may be true, yet is not sufficient to decide the matter.

Obserue then here, first, What Christ yeelded vnto, Second­ly, Vpon what ground.

Doct. Our Lord, Christ Iesus, for the further confirmation of the truth, and satisfaction of the hearers, yeeldeth from that which he might haue stood vpon: Though hee might haue stood vpon his owne testimonie as sufficient, he being God; yet because this was not so clearely euident, vnto them, hee bringeth in other testimonies and grounds for the confirming of this truth, that were more plaine and easie to their apppre­hension. So Mat. 17.26.27. he yeeldeth from his right, hauing other meanes to manifest himselfe to be the Sonne of God: and Mat. 26.53. hee might haue called for Legions of An­gels.

For Christ sought not himselfe and his owne glory Ioh 8.50. but the glory of God, by giuing euidence vnto the truth, and the edification of the hearers. Which shewes, first, Christ his great meekenes, euen against his aduersaries; and his great desire to bring them to the knowledge of the truth. He might hau [...] only deliuered the truth, & being God, haue exacted cre­dence on paine of eternal cōdemnation; but he considereth our [Page 64] weakenes, and so imitateth God his Father, who not only com [...]andeth, but bringeth with all arguments and reasons, to shew the equity of his Lawes, to the end to perswade vs to yeeld obedience. Secondly, it is for our Imitation, that as occa­sion offereth it selfe, we be ready to yeeld from our right, and not stand to strictly on euery thing that may be iustified, if by other meanes the truth may bee the better perswaded and taught.

2. The ground vpon which he yeeldeth is, that if hee had been man, as they conceited him to be, then his owne testimo­nie had not been sufficient.

Doct. None are to iustifie themselues and their actions, and to commend the things which they doe. For if Christ, who was free from an ouerweening conceit of his owne doings, from vaine glory, and desire of applause, and whose testimo­nie was most true, would not yet commend himselfe; how much lesse may we, who are partiall in our owne matters and subiect to the other vices? Prou. 27.2.

For, first, If we commend our selues, it ministers occasion that our testimonie should be suspected; and it is hard but we shall mingle some vntruth, either in suppressing some circum­stances which might disgrace vs, or amplifying other hyperbo­lically which tend to our honour.

2. It sauours of a desire of vaine glory.

3. If we do things that are indeed praise-worthy, it is need­lesse; for they will commend themselues.

Vse. For reproofe of those that stand so much vpon their owne credit, that they will haue euery thing so, because they say it: as doth the Pope, who what he saies, sitting in his chaire, men are bound in conscience to beleeue: herein making himselfe like God: 2. Thes. 2.4. And as do many, who though they deliuer a thing but vpon their owne authority, yet are of­fended if it bee called in question. So much for the occasion.

WEe are now come to the point it selfe, viz. the Te­stimonies that are alleadged. Which are first pro­pounded in generall in this 32. verse, to be Diuine testimonies, The testimonies of God the Father himselfe for that is meant: where he saith, There is another, that is, God the Father: not Iohn, as some say; for Christ would here bring in an vndenia­ble testimonie.

But how is God another from Christ?

Answ. In foure respects. First in regard of the Iewes con­ceit, that Christ was but a man: so is God another. Secondly, in regard of his Humane Nature: for though both make one person, yet the Diuine Nature is one, and the Humane Nature another.

3. In regard of his Office, as he was Mediator betweene God and Man, so hee may bee said to bee another then God. Fourthly, in regard of his person, as he is God, being a distinct person from the Father: so is the Father [...], but not [...].

The meaning then is this, as if Christ had said; You except against my testimonie, as a humane testimony; but I haue a diuine testimonie of these things, euen the testimonie of God himselfe, who by Iohn, by his owne voice, by his workes, And by his word, doth beare witnes vnto mee.

The Generall then of this verse is this; That those things which Christ had deliuered, were confirmed by diuine testi­monie.

The points to be noted are, first, Who it is that beareth wit­nes. Another, that is God.

Doct. The testimonie whereby Christ doth iustifie him­selfe and his actions, and vpon which he doth rest, is the testi­monie of God: Ioh. 8.14, 18.

For first, he would not stand vpon his owne testimonie as is before handled: and secondly, this testimonie is vncontroule­able; as shall be shewed hereafter.

[Page 66] Vse. Here wee learne whereon to rest, and ground our acti­ons, viz. vpon the testimonie of God, and his approbation: 2. Cor. 10. last. For men may deceiue through flattery, and be de­ceiued through ignorance: but God can neither. And better it is to seeke for the app [...]obation of the master, then of the ser­uant.

2. The kind of Testimonie: wherein we may obserue two points.

• 1. The thing it selfe; It is a true testimony.
• 2. The manner of setting it downe. [I know, &c.]

1. Doct. The witnes which God doth giue, is an infallible certaine true witnes: for God is truth; both actiuely decla­ring only the truth with falshod without error, and passiuely, because he cannot be deceiued he is truth in abstracto: Exod. 34.6. Psal. 31.5. Tit. 1.2. Heb. 6.18.

Vse. We heard before, that we were to seeke for Gods wit­nes and approbation of the things we do. This now is a motiue to vrge vs thereto, because his witnesse is without exception. Rom. 8.31.

2. Christ in setting downe this testimony, sheweth his as­sured perswasion, and setled faith in it, and this from his owne experience that hee had found it so. [I know:] hereby, first, shewing that hee went vpon sure and certaine grounds in all that he did. Secondly, checking the Iewes infidelity.

Doct. The witnesse of God is so effectuall and powerfull, that it worketh credence in those to whom it is giuen: Iob 16.19.

Wherein stands a maine difference betweene a humane te­stimony, and a diuine testimony. For man, though hee may giue a testimony, which for the matter is true, yet hee cannot for the effect, to assure him to whom it is giuen, that hee may certainely know that it is true.

Vse. Apply we this testimony of Adoption, that they who haue it, doe know, and are assured of it: Rom. 8.15. Gal. 4.4.6.

2. Doct. Though others know not the testimony of God, yet we must not shrinke from it: as Christ doth here, Ioh. [Page 67] 17.25. Ioh. 6.67, 69. Mat. 26.33. a good resolution of Peter, had it not been in too much confidence and presumption of himselfe. Which holy and constant courage ought to be in vs all. So much for the Generall.

WE haue heard in generall, that Christ hath diuine te­stimony to confirme his authority, and equality with his Father.

Now in particular this is exemplified, and set forth in foure branches: first, by the testimony of Iohn, in this Vrese vnto the 36. Verse.

In which note,

• 1. The occasion thereof; Vers. 33.
• 2. The witnesse it selfe; Vers. 33.
• 3. The end of alleaging it; Vers. 34.
• 4. The commendation of the witnesse-bearer; Vers. 35.

1. The occasion is in these words; [Yee sent vnto Iohn.] which pointeth vnto that solemne embassage which the Iewes sent vnto Iohn: Ioh. 1.19, &c. From whence note the good guiding and ouer-ruling power of God, who disposeth of the actions of the aduersaries of his truth, to the confirmation of the same truth: for it is likely they sent not vnto Iohn with any good minde, but in hypocrisie; for so Iohn reproues them: yet doth Christ hereby confirme the truth of Iohns witnesse. Shewing hereby, first, that this witn [...]sse came not voluntarily from Iohn, he went not vnto them to declare it, but they sent an embassage vnto him, to aske him touching those things. Se­condly, that there was no compact betweene Iohn and Christ: for Iohn knew not Christ vntill after that time: Ioh. 1.29.

2. In the testimony it selfe note, first, the action; secondly, the obiect.

1. The action is in th [...]se words [he bare witnesse.] This was proper to his offi [...]e vnto which he was appointed to be a [Page 68] witnesse-bearer: Ioh. 1.6, 7. Luk. 1.15, 76.

Obiect. Act. 10.43. it is said, all the Prophets were witnes­ses of Christ, and the Apostles: Act. 1.8, 22. & 3.5. & 10.39, 41. how then was this proper to Iohn?

Answ. In generall it is a common duty to all Ministers: but Iohn was a more speciall witnesse, for that he first pointed out Christ, and declared him before he was knowne, going imme­diately before him, as a Herald before a King, as the Day-star befo [...]e the Sunne.

2. The obiect is in these words [to the truth.]

IN this Verse is set downe the commendation of the witnes-bearer: which Christ addeth, because hee would not insist vpon the testimony of Iohn, and lay the whole proofe vpon it. Now lest he should seeme to make light of Iohn, as one whose testimonie was nor so greatly to be regarded, he doth there­fore here giue this high commendation of him. Whence wee see, that Christ as he doth maintaine his owne honour, so doth he not disparage the honour of Iohn, but together with his, maintaineth his authority. Contrary to the practice of ma­ny, who enuie the credit of others, &c. Now Iohn is commen­ded,

1. From the condition of his office: He was a candle, and therefore not hauing light from himselfe, but from another: shewing, that Ministers are no other then ordinary men, vn­lesse they be illightned from God. And this teacheth people how to esteeme aright of Ministers, and yet not to despise them, seeing that a candle is necessary in the night.

2. From his properties: first, of burning, noting his inward zeale to the glory of God, and saluation of his people. Second­ly, of shining, by his faithfull preaching, and godly life. A pat­ter [...]e for all Ministers.

3. From the effect of his ministery, the people reioyced, [Page 69] though the wicked and hypocrites but for a season. Here note first, the action, they reioyced; which is spoken, not so much in commendation of them, as to shew the efficacy of the ministe­ry of Gods Word, that it workes euen vpon the obstinate.

2. The Obiect; They reioyced in the light. To shew, that if Ministers will haue the people to affect them, and to reioyce in their Ministery, they must shew forth the light of the Word, and the euidence of the Gospell in their Ministery. And so no maruell though many are not regarded, who be as candles ei­ther not lighted, or else put vnder a bushell. Now to shew that this reioycing is spoken more, to shew the powerfull ef­fect of the ministery of the Word, then in commendation of them, hee addes a limitation, that this their ioy was but for a season; as is the ioy of all hypocrites and wicked men: Iob. 20.5. see Mat. 13.19, 20. They reioyced in Iohn for by-respects, in hope that he would haue brought them liberty, and deliue­red them from the Romanes, and the like: but when Iohn did plainely vnmaske their hypocrisie, and discouer their sinnes, their ioy was nipt in the head, and withered. Which hath been the practise of people from all time, first, for a while greatly to admire a Minister; but when hee tells them of their sinnes, and presseth their duties vpon them, Oh then he is too hard and too seuere, &c. and so they forsake him.

THis Verse containes the second testimony, that Christ doth alleadge, to prooue his equality with the Father; namely, the testimony of his workes. In setting downe whe [...]e­of, first, he layes downe a commendation of it. Secondly, hee declares the nature and kind of it.

1. The commendation is taken from a comparison of vne­qualls, in that he saith; But I haue greater witnes, then, &c. we [Page 70] are to see wherein consi [...]teth the inequality of this witnes, and the rest that follow, (for this is a transition:) and of that for­mer witne [...] of Iohn.

It consisteth not in the truth of the witnesses, for all testifie the same things, but the inequality is in regard, first, of the per­sons bearing witnes, that were greater then Iohn. Secondly, of the testimonies themselues that were more cleare, and euident, then the testimony of Iohn. For though Iohn being a man inspi­red could not erre, yet the people did not, or would not so clearely see the truth of his testimonie. But these testimonies are both manifest and euident in themselues, as also to the ap­prehension of the people. Hence note, that

Doctr. In the confirmation of one and the same truth, there may bee testimonies, some greater some lesser then o­ther.

Because a testimonie hath his credit from the dignity and credit of the witnes-bearer.

2. The witnes it selfe is taken from his workes. Christs workes were diuine workes: Therefore they witnes that he was God.

The Doctrine then in generall of this verse is this: Christs workes were a sure euidence of his diuine power, and that hee was God: as Ioh. 10.25. and 15.24. Ioh. 3.2. and 1.48.49. and 4.19.

For man cannot doe the workes of God.

Obiect. But did not the Prophets doe miracles, and diuine workes, and also the Apostles?

Ans. Yea. But the difference betweene their works and the workes of Christ, standeth in foure points, first in the workes themselues. Christ made choice of such workes, as for the kind, neuer any did before as to raise one dead foure dayes and stin­king. To giue sight to the blind: Ioh. 9.32. and the like. Second­ly for the number neuer any did so many as Christ did: for he healed all that were brought, &c. Thirdly, Christ still as he cu­red the body, so he cured the soule.

2. The Prophets and Apostles were restrained, and could not doe miracles when they pleased, but when God permitted [Page 71] them. As appeareth in the example of Elisha: 2. King. 4.27.

But Christ did worke how and when it pleased him.

3. The workes which the Prophets and Apostles did, they did neither by their owne power and authority, nor in their owne name: Act. 3.12. But Christ did his works both by the one, and in the other.

4. The miracles which the Prophets and Apostles did, were to shew, that they were sent of God and were his seruants and messengers. But there was a higher scope of Christs miracles, that they aimed at, namely to shew that he was the Sonne of God.

We see then how strong an argument this is, and how well this witnesse of his workes is brought for confirmation of his Godhead.

Vse is, first, that we reade not the miracles of Christ, as mat­ters only of History, but to take them as props for the streng­thening of our faith in Christ, whom they shew to be God, and so an al-sufficient mediator.

2. To applie this to our adoption) that we shew our selues to be the Sonnes of God, by being partaker of the diuine na­ture, and doing the workes of God.

More Particularly we are to consider

• 1. A description of these workes.
• 2. A declaration of the witnes which they beare.

They are described in two clauses:

1. [Which the Father hath giuen me to finish.] Which shew­eth, first, the ground. Secondly, the extent of these workes.

1. The ground of them is, because they were such workes, as the Father had giuen him in charge to doe: which shewes, that what Christ did, he did by authority & commission from his Father: a Doctrine heretofore noted, and it is a notable ground for the strengthening of our Faith, because God no doubt will accept of those things that Christ did for vs, they being done by his authority. And secondly, it is for our imita­tion, that wee haue the warrant of God for the things wee doe. Now as this is a ground, so it is an end why Christ do [...]h [Page 72] these workes; as Luk. 2.49. Ioh. 6.38. and before, vers. 30. of this Chapter: Ioh. 4.34.

2. The extent is, that Christ was not onely to begin these workes, but to goe thorow with them, and finish them. Hence learne,

Doct. That the worke that God hath giuen vs, is not done, till it be finished. This Christ knew, and so he fully finished the worke his Father gaue him: as Ioh. 4.34. & 17.4. & 19.30.

Vse. 1. For reproofe of the opinion of the Papists, that Christ did not perfectly finish his worke, but left some things for the Saints to adde thereunto; out of Col. 1.24.

2. We must obserue, that in the worke of God, we adde vnto diligence and carefulnesse, constancy and continuance.

The second clause is [which I doe.] [...], that [I] is ad­ded [...]mphatically, from whence the Doctrine is, that

Doct. What Christ did, he did by his owne power. This did the people obserue in all his Miracles, how he by his owne authoritie, and in his owne Name, did cast out Diuels, forgiue sinnes, teach the people, &c.

Doct. Whence we learne, that Christ is to bee acknowled­ged, adored, worshipped, beleeued, and trusted in, as one that is absolute of himselfe to doe what he will. And thus are not Saints to be trusted vnto, who are only the instruments of God.

2. The Witnes which these workes doe beare, is expressed in these words, [That the Father sent me.] Now where Christ vrgeth this sending, as a proofe of his equality with the Father, we must vnderstand it of such a sending, as when an Equall is s [...]nt, and not an Inferior; of the sending of a Sonne, not of a Seruant or Messenger.

This Phrase of being sent, is applied to Christ in three re­spects: 1. In regard of distinction of Persons, of the Father and the Sonne.

2. In regard of Christs Incarnation, who being in Heauen in the bosome of his Father, was sent to take flesh vpon him here in earth.

3. In regard of his Office, as he is Mediatour betweene God and Man, and therevnto sent, and deputed by God.

[Page 73]This shewes, that Christ did not vsurpe any authority and dignity of himselfe, but had this by communication from God the Father. A point before noted.

IN these words is layd downe the third testimonie, viz. the witnesse of God the Father. Wherein obserue:

1. How Christ doth plainly lay downe the testimonie.

2. How he reproues the Iewes vnbeleife.

In the former, we are to note,

1. The Party that giues this testimonie; who is described by a twofold relation to him, to whom the witnes is giuen.

1. Of Father. [The Father himselfe:] shewing that this was the first person in Trinity.

2. Of sending. Noting that Christ was come from the Fa­ther. So that this testimony of the Father is, That Christ is his Sonne.

2. The witnesse it selfe [beareth witnesse of me.] But when, and how was this testimonie giuen?

Answ. God the Father giueth testimonie to his Sonne foure waies.

1. by his Prophets; Heb. 1.1. Act. 10.43. and 3.18.

2. By inward reuelation and inspiration, when God by his Spirit assureth mens hearts, that Christ Iesus is his Sonne; as he did to Peter: Mat. 16.17.

3. By the testimonie of Christ himselfe; Ioh. 3.33. for in that Christ giueth testimonie of himselfe, God the Father also doth it.

4. In his owne person by his voice. First at his baptisme; Mat. 3.17. [and at two other times, at his transfiguration: Mat. 17.5. and Ioh. 12.28.] And this is here principally meant: [Page 74] for the first, that is, the testimony of the Prophets, comes next to be handled; the second is secret: now Christ would bring such a testimony, as all might take notice of. And for the third that i [...] the point in question to be proued.

Here, then we are diligently to weigh the greatnes of this testimonie and in it to note the great goodnes of God, and the care that he hath of vs. For this being the ground of all the Articles of our Religion, viz. that Christ is the Son of God, without which there can be no comfort in beleeuing of any. God was not contented to haue declared this by his Prophets, yea or by Christ himselfe; but himselfe from Heauen in his owne person doth assure vs of the truth of this so necessary an Article of Faith, that Christ Iesus is his owne Sonne, in whom he is well pleased with vs. And therefore of all testimonies of Scripture this among the rest, and aboue all the rest is to be re­garded as a most sure and strong prop of our Faith. And this vse Peter teacheth vs to make: when from hence hee bringeth a strong argument to confirme the truth of the Gospell. 2. Pet 1.16, 17, 18.

The vse is the same that is made, Mat. 17.5. Deut. 18.15. Act. 7.37. that therefore we do heare Christ, by attendi [...] vn­to his Word, which he hath caused to be written for the [...]ua­tion of his Church. So much to the testimonie.

2. In his repoofe note, first, The fault for which he reproues them. The ground of this fault.

1. The fault is noted in these words [yee haue not heard his voice at any time neither haue yee seene his shape.] Which words may be taken, first, litterally: That they neuer heard the voice of the first person speaking by himselfe at any time, that is, at a­ny other time, except then, and vpon that occasion when hee gaue testimonie to his Sonne. Neither yet did, or can any man behold God with carnall eyes. So that this, first, amplifies the greatnesse of this testimony, that it is a matter of great weight, sith neuer before, nor since, the like testimony hath been giuen. Secondly, it shewes what a great benefit it was, that Christ was incarnate, who is the character and ingraued forme of the Father, in whom we may see and behold him: Heb. 1.3.

[Page 75]2. Metaphorically, and to this sense I rather agree: and then it is a prouerbiall kind of speech taken from men, where­by Christ doth taxe their ignorance and vnacquaintance with God. For men are knowne two wayes, by their speech, and by their shape. Now they had neither heard the voice, nor seene the shape of God, and so were without all knowledge and acquaintance with him, and so in this respect like Heathen men. All the meanes that God affoorded for the declaration of his presence among them, his voyce that hee caused to bee sounded forth by the ministery of his Prophets, by Christ, yea by himselfe extraordinarily, they regarded not, but still remai­ned ignorant. Like vnto these Iewes, are many among vs; that notwithstanding the preaching of the Word, remaine still in their ignorance, &c.

The ground of this ignorance is set downe in these words, [and his Word haue you not abiding in you.] This Christ saith to preuent an obiection which they might make, viz. That they had the Law, the Sacrifices, the Word preached in their Synagogues, &c. and therefore were not so ignorant as he bla­med them.

Wherefore Christ taxeth in them two things, that the Word was indeed preached among them, and they heard, the sound of it with their eares, but it went not vnto their hearts. Se­condly, that if at any time it peirced to the heart, yet it did not there abide.

Doct. It is not sufficient to haue the Word amongst vs, to heare it, to talke of it, and the like, vnlesse it be in our hearts, and abide there, all is worth nothing. Though Moses were read euery day in the Synagogue, it profited the Iewes nothing, be­cause they vnderstood it not; they were not affected with it, vnlesse for a short time, they made it no rule of their life to walke by. See Luk. 11.28. Col. 3.16.

This shews we haue an honest and good heart, if the Word abides with vs, and we practise it; and on the contrary side, an euill corrupt heart. Euen as it fares with a man of a good, or ill-affected stomack, that either retaines the meate, and di­gests it, or vomits it vp againe, or turnes it into humours.

[Page 76]Now that the VVord may abide with vs, obserue these rules drawne out of the Parable, Luk. 8.

1. That wee vse the meanes to vnderstand, and come to knowledge of the VVord. This was the fault of the first ground, the seed therein had no entrance at all.

2. That we loue and delight in the VVord, that we make it our ioy, that we relish and affect it: for hauing knowledge, and feeling the sweetnesse of it, we shall be the more desirous of it, without wearisomnesse, without loathing. From the want of this, it is, that many men of great learning are yet car­ried away, because their knowledge was onely in the braine, and not rooted in the heart. Like the second ground.

3. That we suffer the VVord to rule vs wholy, and not en­tertaine our lusts, pleasures, and worldly care together with it: for these will sucke out the life of the VVord: so that it will not abide with vs long; as in the third sort of ground.

4. That we haue a care to make it a rule vnto vs, to square our life according to it, then will it abide with vs: for a good conscience is the ship wherein Faith is preserued from suffering wracke: 1. Tim. 1.19. and we see, that error in iudgement, and corruption in manners doe mutually infect one another.

The confirmation of this ground is expressed in these words [for whom he hath sent, him yee beleeue not.

The VVord of God did not abide in them; and why? be­cause they did not beleeue in Christ the Sonne of God, whom he had sent. The truth of this reason appeares in two respects;

1. Because Christ, who was sent of God, was the summe and substance of the VVord of God, both of the Law, and of the Prophets; Heb. 8.1. Act. 10.43. whom principally it ai­med to declare. Now then how is it possible that they could haue the VVord abiding in them, who did not entertaine and beleeue in Christ when he was come.

2. Because they receiued not Christ, who spake the words of God. Now if they had the Word of God abiding in them, they would haue beleeued in him, who had brought this Word vnto them.

Doct. The Word abides in none that beleeue not Christ [Page 77] Iesus. Which first, is against all such as know not Christ, or de­ny him, or rely not vpon him.

Secondly, it teacheth vs to lay sure hold on Christ.

Thirdly, it shewes that they that despise the Word, and the Minister thereof, haue it not abiding in them.

THese words containes the fourth and last testimony, which Christ alleadgeth for confirmation of his diuine power and authority. Now it seemeth that Christ obserueth an order in setting downe these testimonies; first, to lay downe the lesse, and then the greater. So that indeed this testimony of the Scripture is the greatest of all the rest. Not as was be­fore noted, that there is any difference in regard of the truth of them; but in regard of the euidence and clearenesse thereof. This the Apostle Peter shewes, 2. Pet. 1.19. where hauing al­leadged the former testimonie of the voice of God the Father, vers. 17.18. and comming to speake of the testimony of the Scriptures, he saith [we haue a more sure word of the Prophets.] It is greater then in these respects: first, in regard of the long continuance of this witnesse, that it hath been a testimony gi­uen of Christ from before so many ages, and so receiued by the Fathers, and approoued from time to time, as a certaine ground of Faith.

2. The very writing and recording doth adde weight vnto it, seeing that the Scriptures also are the voice of God, as wel as that which we haue before spoken of.

3. Because this testimony doth more distinctly and fully set forth Christ vnto vs, then any of the former doe; describing him in his nature, actions, offices, death and suffering the bene­fit of it, and the meanes whereby wee come to be partakers of it.

4. This very Oracle, and also the workes of Christ, are now written and recorded, and so come vnto vs vnder the nature of [Page 78] the testimonie of the Scriptur [...].

First, then ob [...]erue the generall scope and drift of Christ in this place, which is, to make the Scripture the Iudge, whether himselfe had done and spoken well or no; vnto it therefore he referres his aduersaries, resting himselfe vpon the iudgement thereof.

Hence ariseth this Doctrine, that

Doct. The highest and chiefest Iudge of the mysteries of Godlinesse, matters of Faith [...]nd Religion, is the holy Scrip­ture: a point cleare by many places of Scripture, as Esay 8.20. Luk. 16.29, &c. 2. Tim. 3.16. and so in many places it is called a Law, Statute, Ordinance, and Iudgement; because it doth declare the Will and Councell of God, which he hath pro­nounced and dec [...]eed. Thus Christ hath alwayes recourse vnto the Scripture, determining all questions by them; as Matth. 12.3, 5. & 22.29. and the Apostles, as Peter, Act. 2. Apollos, Act. 18. last.

Reas. 1. The Sc [...]ipture is the very Word and Voice of God: Now who shall be Iudge of the great mysteries of God, but God himselfe.

2. Because the Scripture is a true and perfect Rule that cannot erre, Psal. 19. It is a sufficient Iudge to decide all con­trouersies whatsoeuer: and lastly, it is an vnpart [...]all Iudge.

Obiect. 1. Against this authority of the Scriptures, the Pa­pists doe make many obiections, whereof wee will speake of two onely. The Scripture, say th [...]y, is a mute Iudge, and can­not declare which is truth.

Answ. Though the Scripture cannot speake with the voice of a man, yet it doth speake as a Law doth speake, declaring what is the will and counsell of God. And cannot wee vnder­stand the minde of a man as we [...]l by his writing, as by hearing of him speake; and the rather, seeing we may the more pon­der euery word. And yet the Scripture doth giue a mouth vn­to the Scripture, if wee marke it w [...]ll; as Matth. 22.31. [what is spoken vnto you of God] how spake God vnto you, but by the Scriptures; Ioh. 7.42. [saith not, &c.] Ioh. 19.24. [which saith;] and especially that, Heb. 12.5. [which speaketh, &c.]

[Page 79]Because the Word written doth declare vnto vs the will of God as plainely, and as distinctly, as if God with audible voice did speake vnto vs. Yea, if he should speake, he would speake no otherwise, then that which is in the Scriptures. And so a [...]e they said to speake vnto vs.

Obiect. 2. Heretikes, say they, make the Scripture their Iudge, and how then can it be a Iudge of truth?

Answ. This obiection, though commonly alleag [...]d by [...]hem, to weaken the authority of the Scripture; yet if we well consider it, it doth very strongly prooue the same. A conten­tious man when he will wrong his neighbour in any matter, he will pleade the Law for his right vnto his neighbors goods, as knowing, that without the sentence of the Law hee cannot enioy them. Now this shewes, that therefore the Law is the onely Iudge that must decide this matter. So in that Heretikes themselues for to vphold their doctrine, doe relye vpon the Scriptures, as without which they must needs faile in their cause, it is a very strong proofe, that therefore the Scripture ought to be the onely Iudge to determine of all matters of con­trouersie. Againe, though Scripture haue been alleaged by Heretikes, yet did euer Scripture determine with, and for an Heretike?

Vse 1. To reprooue those vaine, opprobrious, and bl [...]sphe­mous titles, that Papists giue vnto the Scripture of a leaden Rule, &c. Preferring the determination of Popes and Coun­cels before the Scripture: which is to preferre man before [...]od.

2. It teacheth vs in all doubts and matters of controuer­sie touching Faith, Religion, and Manners, to resort vnto the Word and hereon to haue our iudgement grounded and set­led. Not taking any thing either for article of Faith, or rule of life that is not warranted by it. So much of the generall.

The words doe naturally, diuide themselues into two parts:

• 1. A Precept.
• 2. Reasons to confirme it.

The Precept is in these words [Search the Scriptures.] From [Page 80] whence the Doctrine arising is this,

Doct. The Scriptures doe require study and diligence, for the finding out of the meaning of them, and searching out the treasures hid in them.

[...]] Scrutamini: Though in the Originall and Latine transl [...]tion, the word be ambiguous, and may be taken in the Indicatiue moode, and the Imperatiue also; yet I rather take it i [...] the Imperatiue, as most translations doe, for a precept and duty, then in the Indicatiue, for a commendation of them; no­ting what they did: as if he had sayd [ye search the Scripture,] &c. yet both waies the Doctrine is sound.

Search.] It is a Metaphor taken from such as search for gold and siluer Ore in the earth; who will not cast it away by whole shouell fuls, but will search, and sift, and breake euery clod to find out the gold. To this diligence in searching the Scripture, doth the Apostle exhort Timothy, 1. Tim. 4.13. and Salomon vseth the same Metaphor; Pro. 2.4. Act. 17.11. the same word. This diligence is often vrged in the old Testament by the phrase of meditating in the Word; as Iosh. 1.8. Ps. 1.2. & passim alibi.

The Reasons to moue vs hereunto, besides those here men­tioned in the text, of which wee shall speake anon, are two:

1. The little hope of getting any good by the Scriptures, without searching into them.

2. The assured hope to get much good by searching. For the former, we must know, that God is hid in the Scripture, as gold is in the earth; and so is not found out at the first sight, but after a diligent search. Cursory reading may giue knowledge of the story, and of such things as are at the first sight easie and plaine: but yet it yeeldeth little, or no profit. For these Iewes, who had the Word amongst them, heard it, and read it in their Synagogue euery Sabba [...]h, made no profit by it, they found not the treasure hid in them; Christ Iesus, him they knew not, and therefore Christ bids yet search.

Obiect. But how can this stand with this perspicuity, and plainnesse that we affirm to be in the Scripture against the Pa­pists.

[Page 81] Answ. We must well vnderstand, how the Scriptures ar [...] plaine, and how obscure. First, to carnal men they are obscure, who discerne not spirituall things: but not so to th [...]se that are inlightened by the Spirit of God.

2. Neither is this obscurity in the Scriptures themselues, but because the god of this world hath blinded their eyes, that they cannot see.

3. In the maine grounds of saluation it is cleare and plaine: yea, in all, to those that are carefull and diligent, it is easie. For so the promise is, Prou. 2.3.4. and 14 but vnto the carelesse no­thing is plaine.

The reasons why God hath thus hidden his wisedome in his Word, may be these. First, to discouer vnto vs our ignorance, that when we see how many great mysteries wee are ignorant of, we may be humbled. Secondly, That he might make a dif­ference betweene those that seeke him in truth, and those that contemne him, who like Hogs and Dogs regard not Pearles. Wherefore he hath also hidden them from such. Thirdly, that God might maintaine his ordinances and we might th [...]rein be helpfull one to another, by preaching, by instructing, &c. Fourthly, to make vs the more earnestly desire and long after the knowledge of his Word. Fiftly and lastly, to bring vs to the performance of this duty here prescribed, to search, and search againe, that the more we search, the more we may finde.

2. Now for our encouragement, consider the second reason, viz. that our labour shall not be lost, but much rich treasure is certainly to be found by searching. Therefore is the Law sayd to be better then gold, then much fine gold of Ophir. So excel­lent mysteries are therein contained, as neuer entred in mans heart; yea, the Angels desire to looke into them: 1. Pet. 1.12. Such mysteries as concernes not our worldly wealth, but the saluation of our soul [...]s. In reg [...]rd of which, the mysteries of all other bookes are straw and stubble, drosse and dung. And in­deed what learning haue other bookes, that is not in the Scrip­tures. For dost thou delight in Truth? This Word is the Wo [...]d of Truth both for the Author, for the matter, and for the effect; giuing vs assurance, that it is the truth. Wouldest thou [Page 82] haue deepenesse and profound knowledge? Wheres greater profoundnesse then in the Scripture? Wouldest thou bee an Antiquary? Here is a story from the beginning of the World. Delightest thou in the Law? Here is the ground of all lawes, whence they spring & issue. Delightst thou in Histories? Heere are all sorts admirable for pleasure and profit. Or in Chrono­logie? No where is the like for truth, or for length of continu­ance, euen for 4000. yeares in seueral persons, lineally descended from Adam to Christ.

Now the Word (saith S. Paul to Timothy, 2. Tim. 3.16.) is profitable first, to teach; secondly, to conuince; thirdly, to correct, and to instruct. According to these properties, let vs make seuerall vses.

Ʋse. 1. This then teacheth vs; first, that therefore we ought to know the ground of those things that we beleeue: we must search the Scriptures.

2. That it is necessary that the Scriptures be translated, that all may search.

3. That the Scriptures are plaine, or may be vnderstood by those that will search: else why should we search?

4. That the Scriptures are a sufficient rule and direction; and therfore Christ bids them search in the Scriptures and no where else.

2. This refutes the errors of the Papist, who haue many po­sitions cleane contrary vnto this Doctrine: as,

1. That people are to be kept in Ignorance.

2. That the Scriptures must bee read in an vnknowne tongue.

3. That Traditions, Fathers, and Councels, must bee ioyned with the Scriptures.

3. For Correction. It serues to reproue diuers sorts of men. Some care not to reade the Scriptures, but of all bookes make lest account of it: Chronicles, Histories, Playbookes are often read; the Scriptures seldome. Some will not suffer a Bible to be in their houses, and count it a reproach to carry a Bible to Church. Some will reade at Church, and turne to places as they are quoted, but neuer at home, their businesse suffers them [Page 83] not: who yet are better then many, that will bring other bookes to Church, and while the Minister is preaching, reade those. Some content themselues to haue read ouer a number of Chapters at a time, without any further search. Some read and labour to search out the true meaning of places, but all is, that they may know the occurrences of things, bee able to re­concile places, and maintaine them against the Aduersarie, who yet faile in this duty, in that they are not cast into the mould of the Scripture, and by their search doe not finde out the hidden Pearle, Christ Iesus.

4. For Instruction: it shewes, that this is a duty belonging to all to performe, and for our Direction in searching of the Scriptures, it is necessarie.

1. That we haue the Scriptures in our houses, in our closets; that wee reade them diligently and frequently, with study and obseruation; that we attend to reading, hauing there­unto appointed times at rising, at going to bed, that besides publike reading in the Familie, we vse priuate reading by our selues. Not to tie our selues to reade ouer three chapters a day, so to reade the whole Bible in a yeere; but that we mark what bookes are easie, what more difficult, what best retained in me­mory, what more hardly; and according to make choice of places, and to reade those that are most needefull and profita­ble for vs: and such bookes as are hardest, as the Epistles of Paul and the Poeticall bookes, Iob, Psalmes, &c. to read them often.

2. That we doe not reade, without calling vpon the Name of God for direction, to open our eies that we may vnderstand his will.

3. That wee reade with a minde to subiect our seluess to it.

4. That in reading, we gather no collections contrary to the Analogy of faith contained in the Creed, Commandements and Lords Prayer.

5. That in those things wee vnderstand not, wee seeke for such helpe of others as we may for the finding ou [...] of the truth, &c.

[Page 84]The reasons brought to cōfirme this precept are two; the first is taken from that opinion which they had of the Scripture to whom Christ directs this exhortation. [For in them ye thinke, &c.] Herein consider, first, The Substance of the reason. Which is, that the Iewes thought in the Scripture to haue eternall life. Which is not layd downe as a false opinion but as a true and orthodoxall ground, the more also to checke them, who al­though they had so good an opi [...]ion of the Scriptures yet did not search them.

Doct. The Scriptures were written for our saluation that we might haue eternall life. Ioh. last. and last vers. For they first, declare in generall the good will of God to saue man, secondly, they shew the mean [...]s whereby wee are saued. Thirdly, they wo [...]k Faith, wher [...]by we come to be partakers of this meanes.

From the Inference of this reason note first, That all that haue the Scriptures in high account doe not make true profit and benefit by them: as the Iewes here. And so did they high­ly este [...]me of Moses, and yet beleeued him not. Secondly, that the good opinion that we haue of the Scriptures, ought to stir [...]e vs vp to search them; else it will be a witnesse against vs.

2. The second point to be noted, is the manner of laying it downe [yee thinke:] not haue, for they missed of it.

Doct· Many looke for life and saluation, that in the euent [...]nd issue are deceiued: Rom. 11.7. thus doe all Heretikes, Ido­l [...]ters, &c.

The reason is, because they mistake the ground; they build o [...] a wrong foundation; they cast anchor on quicksands, that [...]n the end swallowes them vp.

Vse. Note this against such, as thinke they may bee saued in any relig [...]on, so they haue a good conceit: 1. Thes. 5.20.

2. To discouer the value hope of many that professe them­s [...]lues Chr [...]stians, who whatsoeuer they doe, yet will say, they [...]eane well, and haue a good intent.

The second Reason is in these words. [They are they which [...]st [...]f [...]e of me.] Because the Scriptu [...]es giue witnes vnto Christ: whi [...]h in that it is added a [...] a reason, and motiue to search [...] Scriptur [...]s it giues vs to vnderstand, first, That

[Page 85] Doct. Christ, Iesus is the maine and chiefe Treasure contai­ned in them. Runne we through the whole Scripture, we shall finde this true, how it alwayes points at him: Luk. 1.70. Luk. 24.27. Act. 10.43.

For Christ is the onely Author and meanes, whereby we at­taine vnto life; therefore the Scripture must needs giue it vn­to Christ, else how could life be had in the Scriptures.

Vse, it shewes whither we must goe to find Christ, not to the writing of men, but to the Scriptures.

Further, from the time wherein Christ did vtter this, viz. be­fore any part of the new Testament was written, and therefore hee must needs meane the old: we may note, that

Doct. Christ made knowne to the ancient Fathers before his incarnation. Which may serue to refute the opinions of those, that thinke the ancient Iewes were moued on [...]ly with temporall promises and iudgement, and not with spirituall. But it was Abrahams Faith in Christ, not his hope of the Land of Canaan, that was imputed to him for righteousnesse. How can Moses be said to haue suffered the rebuke of Christ, Heb. 11.26. if he had not beleeued in him.

NOw followes the reproofe of these Iewes. which is in ge­nerall for their incredulity, in that they did not beleeue in him, whom the Scriptures declared. This their incredulity is generally laid downe, vers. 38. aggrauated, first, by the causes thereof: first, ignorance, vers. 37.38. Secondly, wilfulnes in this verse. Thirdly, want of loue, vers. 42. Fourthly, ambition, v 44.

Secondly, by the Issue, viz. condemnation, vers 45. &c.

In this verse we haue to note, first a declaration of the sinne it selfe, namely, obstinacy [yee will not come to me.]

Secondly, an aggrauation of it, by the mischiefe following vpon it, namely losse of life [that yee might haue life.]

Note here first the inference of this vpon the former. Wee haue heard that they thought well of the Scriptures, and loo­ked [Page 86] in them to haue eternall life, yet we see they come not v [...] ­to Christ, in and by whom they might haue life. What is the reason of this? Surely their opinion was on a false ground, they looked for life by other meanes, then by Christ, as by their owne righteousnesse, &c. Hence note,

Doct. They that are perswaded to attaine life by false meanes, will neuer be brought to seeke after the right meanes. Thus the Iewes, Esay 30. and 31. trusting to Egypt, withdrew themselues from the Lord, the onely meanes of their safety. Thus did the Scribes and Pharises, Luk. 7.30. despise the coun­cell of God, whereas Publicans, Souldiers, Harlots, &c. came vnto Christ. Why? Because these had no other ground to trust vnto, whereby they might attaine to life. But the Phari­ses were full of many false perswasions of attaining to it by o­ther meanes: Mat. 21.30. Luk. 1.33.

Vse is to teach vs to take heed that our soules be not posses­sed with false perswasions.

The obstinacy and wilfulnesse of the Iewes appeares herein, that neither by the preaching of Iohn, nor by the witnesse of God the Father giuen to Christ at his Baptisme, nor yet by the testimony of the Scripture, they would be mooued to beleeue in Christ.

Doct. They that haue the Word preached, and yet beleeue not in Christ, are guilty of the sinne of obstinacy. They are scor­ners, Prou. 1.22. Reade Ezek. 2. and 3. Matth. 23.37. Act. 2 [...].27.

For if a man haue eyes, and yet see not the Sunne when it shineth, shall we not thinke that he winketh of purpose.

Obiect. But the case is not so in spirituall things; Faith is not in our power; wee haue not these spirituall eyes to behold Christ of our owne. How then can it bee obstinacy, if we doe not beleeue.

Answ. 1. I answer, that there is no man that liues where the Gospell is preached, and yet beleeues not, but he doth faile in doing of some things that hee might doe. So that though sa­uing Faith be not in his power, yet doth he wilfully neglect to doe many things which are in his power, whereby he might [Page 87] attaine vnto Faith: as neglect of comming to the Church, of attention to the Word, of Prayer, &c.

2. Howsoeuer we haue not free will to beleeue, yet can we resist, and gainesay the truth, and distrust God from a freenesse of will, arising from the peruersenesse of our corrupt nature.

So that both for wilfull neglect, and also repugnancy, and resisting of the Word, shall such be condemned as obstinate.

Vse To condemne those that liue vnder the Gospell, and yet are not wrought vpon by the Gospell, whose case is worse then that of Sauages and Infidels.

From the aggrauation of this fault we may learne, that

Doct. 1. They that are obstinately set against Christ and [...]is Gospell, by no promise, no reward can be moued to relent and yeeld vnto Christ, no, not for life it selfe. Such obstinacy was in Lots sonnes in law, Gen. 19.15. in the Egyptians, Exod. 9.21. Psal. 58.4, 5. Act. 13.45.

For obstinacy doth so fill, and possesse the heart, that neither threats, nor promises can take any place.

THis verse is inserted in policy to preuent an obiection that the Iewes might make. For whereas he had reproued them for not comming vnto him, they might thinke thereupon, and say; O surely this man would haue many followers, he would that men should praise and applaud him. Wherefore Christ tels them, that he seekes not, he hunts not after the praise of men; it is their saluation that he aimes at.

Doct. Christ in those things that he did, did not seeke for his owne honour, reputation and glory, but to bring saluation vn­to others: and so many times when he had done a great work, he withdrew himselfe, to take away all occasion that people should not talke of him; yea, hee forbad them to speake of him.

For first, he needed not this popular applause and commen­dation, being the Sonne of God. Secondly, his works did com­mend [Page 88] themselues. Thirdly, yea, praise followed him, where he fled from it. Fourthly, Christ did now abase himselfe, and would now shew himselfe a patterne of humility for our imi­tation; and therefore he did not seeke to extoll himselfe, Ioh. 13.15. Mat. 20.27, 28.

Vse. To set Christ before vs, and to follow him; looking to our duty to doe, because God hath laid it vpon vs, not because of applause and commendation. And this, as it is to bee done of all, so especially of Ministers that stand in Christs stead, who looke that they draw people vnto them for their good, and not for their owne praise: and so to preach, as not to preach them­selues, but for the edification of the people.

In this verse is expressed the second fault, for which hee re­prooueth them, viz. their want of loue; which is the second cause of their incredulity. Here note, first, the ground of his re­proofe. Secondly, the thing reprooued.

1. The ground, [I know you.] Whatsoeuer you pretend, I know that it is not for Gods honour and glory that you doe this &c.

Doct. Christ knoweth mans heart and disposition, bee hee good, Ioh. 1.47. or bad, Ioh. 2.25.

Vse, for terror, for Hypocrites and dissemblers.

2. For incouragement to those that are vpright and true-hearted.

Doct. 2. Here wee may note, how Christ doth rep [...]ooue [...]hem vpon sure ground and euidence. He neuer rashly or vn­ [...]ustly did reprooue any; and so when they were reprooued, their mouth was alwaies stopped, they had nothing to reply.

Vse, For our imitation to goe vpon sure grounds, not vpon euill surmises and suspitions?

2. The fault for which they are reprooued, is want of the loue of God. A strange thing, if we consider what great shewes [Page 89] these Iewes made of the loue of God.

Doct. Many who seeme to stand for Gods glory, and fo [...] his ordinances, and make great pretences of zeale to him; yet if their hearts be knowne, they will be found not to haue one true sparke of loue in them; as in Corah and his company: Numb. 16. in all Heretikes, Papists and Idolaters. It is not for loue, but for by-respects, some through enuy, some through ambition, some through couetousnesse, &c.

Wherefore we are to examine our selues, with what minde we doe those things which we doe, whether out of a pure loue of God, or no. This we shall know, by considering the nature and properties of this loue.

1. Loue of God is a holy spirituall affection, whereby our hearts are so k [...]it vnto him, that we do make him our summum bonum, chiefest good, whereon we doe rest. And it manifests it selfe by these two properties: first, a care to please him, and to continue in his fauour; that is, when we delight in his Word, and obey his will and commandements. For in his Word is declared what things are pleasing vnto him. That this is a pro­perty of this true loue appeares, Ioh. 14.23, 24. 1. Ioh. 2.5. 2. Ioh. vers. 6. Whence followes another branch of this, name­ly, a feare to offend him, when wee are carefull to auoide all things that doe displease him: Psal. 97.10.

2. By a loue of what and whom hee loueth: when for his sake we loue man, whom God hath made the chiefest obiect of his loue: Ioh. 3.16. And as man in generall, so especially those on whom God hath placed his speciall loue, in regenera­ting, and begetting them againe to himselfe: 1. Ioh. 5.1. Psal. 16.3.

[...]y these properties we are to examine our selues: and here­by it appeareth, that the Iewes had not the loue of God in them; for they delighted not in his Word, Ioh. 8.47. They kept not his Commandements, Matth. 15.8, 9. Neither loue [...] they those whom God loued; for Christ they hated, although they knew by the testimony of Iohn Baptist, and the witnesse of God himselfe, that he was the beloued of God: so did they likewise the Prophets, Apostles, and holy men: 1. Thes. 2.15.

IN these words Christ laies downe a confirmation of the for­mer point, namely, that these Iewes had no loue of God in them; his proofe is drawne from their affection and disposition towards himselfe, that came in the Name of God, and towards others that came not in the Name of God. Now that the strength of this proofe may appeare, obserue the meaning of the words.

I am come] This is spoken of that voluntary subiection whereunto Christ did abase himselfe, to become our Mediator, our Priest, and our Prophet, to reueale his Fathers will vnto vs.

In my Fathers Name] This implies three things: first, that he came with authority and commission from his Father. Se­condly, that he came to bring a Message from his Father, to de­clare his will. Thirdly, that he came to set forth, not his owne, but his Fathers honour and glory.

Yee receiue me not,] Yee reiect my doctrine, and hate my person.

If another come in his owne name,] Of his owne head, decla­ring his owne conceites, or doctrines receiued from other men, seeking his owne praise and honour.

Him yee receiue.] Such yee honour, loue, follow, and em­b [...]ac [...].

The Argument then is thus: They that loue God, loue those that come in Gods Name, and reiect the other that come in their owne name:

But yet doe cleane contrary:

Therefore yee haue not the loue of God in you.

Obserue here then, first, a description of those who are the obiect, whereby our loue to God may be discerned, namely, of Ministers, who are either sent of God, or come in their owne names; that is, are either faithfull Ministers, whereof Christ [Page 91] doth here set forth himselfe as a patterne.

[I am come, &c.] (But of this diuers times before) or false teachers and vnfaithfull, here set downe by the example of the Pharises, of whom it is plaine, that they were not sent of God, who preached their owne Traditions, and sought onely their owne glory. Hence we learne,

Doct. That it is a certaine note of a true Minister, to come in Gods Name, and of a false Minister to come in his owne name: the one hath an eye vnto God, and runnes not before he be sent; and being sent, obserues what his will is, and accor­ding to it, doth all things for his glory: the other hath an eye onely to man, to please him, to seeke honour and preferment, &c. This difference wee see plainely betweene Michah the Prophet of the Lord, and Chenaanah, and the rest of the false Prophets: 1. King. 22.11, 12, 14. betweene Ieremiah: Ier. 42. who perswaded the people to obey the King of Babel: and Hananiah: Ier. 28.10, 11.

See Ier. 23.16, 17.

Vse. This is a speciall meanes to try the spirits, 1. Ioh. 4.1. whether they be of God, or no, if they seeke themselues, or the Lord.

2. It shewes that many among vs, although they haue an outward Calling, yet comes not in Gods Name, in that they aime not at the edifying of the Church by preaching, but their owne maintenance, ease and honour; or if they preach, they preach themselues to shew learning, not for instruction of the people.

Secondly, obserue in this verse the peoples carriage and af­fection towards the Ministers, either receiuing, or reiecting of them.

Doct. 1. They that receiue not such as come in the Name of God, it is plaine they haue no loue of God in them: for they that loue not him that is sent, loue not him that sendeth: 1. Ioh. 5.1. Iob. 13.20. This appeareth by the different carriage of godly men, and of hypocrites from time to time towards the faithfull Ministers; as of Abab and good Iehoshaphat towards Micah: 1. King. 22.8. of the good Princes, and the hypocriti­call [Page 92] call Priests against Ieremiah: Ier. 26.11, 16.

Note this, that we may examine our selues, with what mind wee haue entertained those faithfull Ministers, that God hath g [...]uen vnto vs in this land, &c.

Doct. 2. They who receiue such as come in their owne name, loue not God: for there is a maine opposition betweene this, the seeking of mans selfe his honour and ease, and the seek­ing of the Lord: Phil. 2.21. and therefore they that delight in such as seeke not the Lord, assuredly loue not God. For it is a property of true loue, to loue those whom God loueth, and hate those whom he reiecteth: Reuel. 26. Psal. 139.21, 22.

Doct. 3. From the ioyning of these together, learne. That those who reiect true and faithfull Ministers of the Lord, are ready to embrace false teachers. Pharaoh hated Moses, but re­ceiued Iannes and Iambres. Ahab hated Michaiah, but liked the false prophets. So the Iewes did flocke after Theudas and Iudas of Galilee, Act. 5.36, 37. yet they reiected Christ and his Apostles. The like they did in the last destruction of Ierusa­lem, as Iosephus reports; and now doe they highly esteeme their Rabbins. Which commeth to passe, first, through the iust iudgement of God, who giueth them vp to the blindnesse of their heart to beleeue strong delusions: 2. Thes. 2.10, 11. Deu­ter. 28. Secondly, through the corruption of nature, because we are naturally disposed vnto error, rather then vnto truth, into which also wee easily doe fall, if wee bee not restrained by the Spirit of God. Whence it is, that there neuer was any he­retike, were his opinions neuer so grosse and damnable, but had many followers: 2. Pet. 2.1.2.

Vse. This teacheth vs not to close our eyes against the truth, &c.

IN these words is laid downe a fourth fault of these obstinate Iewes, which is also another cause of their incredulitie. A [Page 93] cause, thoug [...] [...] down, yet indeed the greatest, being not a cause of the [...] [...] beleeuing, but such a cause as implies an im­possibility, that it was impossible for them to beleeue. And therefore he setteth it downe very emphatically by way of in­terrogation [How can yee?]

Quest. But how may it be imputed vnto them?

Answ. First, generally, in regard of Nature, it is impossible for any man to beleeue, because first, by nature we relish not spirituall things, we see no fruit, or benefit by them, and so we regard them not. Secondly, by nature wee are not capable of them: 1. Cor. 2.14.

2. But in speciall, whereas Christ saith, How can yee beleeue; hee makes this their ambition to be a peculiar let and hinde­rance to them. For whereas the doores of our hearts is natu­rally shut vp against sauing faith, ambition is as a barre that keepes it fast from opening.

The first thing then to be noted in these words, is the cause of th [...]ir vnbeliefe, viz. their ambition and desire of honour.

Doct. Ambition is a maine impediment to sauing faith; Ioh. 12.43. and therefore their Faith mentioned, vers. 42. was only historicall; Ioh. 7.5. Christs kinsfolkes beleeued not in him, being loth to be ill thought of among the Pharises.

For there is a direct opposition betweene Faith and ambiti­on. Faith makes a man to be vile in his owne eyes, to see his owne wants, and so causeth him to goe out of himselfe, and seeke for helpe at God onely.

But ambition makes a man to thinke highly of himselfe, to ouerweene himselfe, and be much conceited of his owne gifts, as the proud Pharises. So that he will attribute all to himselfe, and nothing to God, as did Herod, Act. 12.22, 23.

Vse, To take heed of this roote of bitternesse; to striue a­gainst ambition and vaine-glory, and for motiues to consider,

1. The doctrine before deliuered.

2. That ambition and desire of praise corrupts, putrifies and maketh odious to God, euery good thing that we take in hand, our prayers, fastings, almesdeeds, the very worship and seruice of God: Esay.

[Page 94]3. That in seeking praise of men, we loose the praise of God, who haue here our reward.

4. Gal. 1.10.

5. That hereby wee prouoke Gods wrath against vs: for he resisteth the proud; as did Herod, Act. 12.23.

Quest. But is it simply vnlawfull to seeke the praise of men?

Answ. We may not simply seeke it, to the end to be praysed of them: for men praise those things that are agreeable to their humour, and all doe not like godlinesse: but when it may tend to the honour of God, the confirmation of the good, and the re­buke of those that oppose themselues, we may seeke it. As Paul would haue the Corinthians to thinke well of him, but it was for Christ for the professions sake, and that the aduersaries mouth might be stopped.

2. We may not seeke for it in the first place, but in his due or­der, first seeking to be approued of God, then the approbation of men. First, doing those things, which in the vprightnesse and integrity of our conscience wee know to bee good, then if men doe like and allow of it, to receiue this as a blessing of God, if not to be contented, and not to hunt after their applause. And thus we are to labour to leaue a blessed name and memory be­hind vs.

Directions to auoide ambition:

1. In all things that wee thinke to be excellent and praise-worthy, consider whence we haue them; 1. Cor. 4.7.

2. To consider what a Sea of impiety and wickednesse is in vs, how many faults our hearts are priuy vnto; for this consi­deration will pull downe all proud conceits.

3. To consider that of the Apostle, 2. Cor. 10. last verse, that so we be not puffed vp with any thing that may seeme glori­ous to man, but may study to approue our selues vnto God in what he allowes.

Further, note here the description of an ambitious humour, in these words (one of another) noting, that they did sooth, flat­ter, and claw one another.

Doct. Ambitious men are ready to puffe vp, and to flatter [Page 95] one another· They will giue titles to others, that such titles might be giuen vnto themselues. They doe it not that others might be praised; for pride [...]uer goes with enuy, and hatred of pride in others. But this is the way to get honour from o­thers, by seeming to honour them.

Vse. To take to our hearts in giuing of honour to other, it is not a thing vnlawfull, 1. Pet. 2.17. Rom. 12.10. so it bee not done for vndue and vniust respects, Iob 31. last verse.

How inconuenient this ambition is, appeares by the conse­quent [And seeke not the honour, &c.] Whence obserue, first, from the inference:

Doct. They which seeke for popular applause and praise of men, are carelesse in seeking for the praise of God, as did the Pharises, whose whole practise was to bee seene of men, not to approue themselues to God: and so Christ compares them to whited tombes.

For there is a contrariety be [...]weene Gods will and mans will, and what pleaseth man pleaseth not him: and so if we set our selues to seeke the one, we cannot seeke the other.

Ʋse. This is a further motiue to auoide ambition.

Doct. 2. In that this is laid downe as a reproofe of them, that they did not seeke the praise of God, note, That true praise commeth from God: that praise which we may, and ought to seeke, and wherein we may rest, that is, that praise which is gi­uen of God for those things which hee allowes, who knowes best what is good and praise-worthy.

Obiect. But may wee not doe those things that are praised by the Saints?

Answ. Yea: for they doe it being directed by the Word, and illightned by the Spirit, so that their praise is the very praise of God. But it must not bee vnderstood here of that commendations which is giuen by naturall men.

Doct. 3. From hence we may also learne, that it is lawfull to seeke for praise; because it is a reward of piety and vertue: so that not the thing, but the manner of seeking it is condemned.

Now in this case we must doe as men vse to doe, that seeke the praise of another, they will obserue to doe euery thing that [Page 96] may be pleasing vnto him, &c. so if wee will seeke the honour of God, we must marke diligently what is his will, what is ac­ceptable to him, and in those things we seeke to honor him by obeying his will, and then shall we be assured to receiue honour from him againe, 1. Sam. 2.30.

Doct. 4. Alone] This implies, that we may not seeke praise of God and of men both together; labouring to approue our selues in some things to God, and in some things to man: for the iudgement of God and man are contrary, and we cannot satisfie both. And therefore wee must set our selues to reiect the one, and to seeke wholly the other.

AFter that our Sauiour had reprooued these Iewes for their vnbeliefe, and laid downe the causes thereof, viz. their ignorance, obstinacy, want of loue, and ambition, hee comes in the next place to the euent and issue, that will follow vpon this their incredulity; telling them (in these words) that condemnation remaines for them, they shall be accused, and so as that they shall be condemned. It is then a very seuere Com­mination against them, wherein obserue; first, who shall ac­cuse them; first, negatiuely, one is remooued [Think not that I.] Secondly, affirmatiuely, another is declared who it shall be, viz. Moses.

Secondly, for what they shall be accused. First, in generall, from the manner of Christs proceeding, how that after hee had first soundly prooued the point in question, viz. that hee was God, and also reproued them for their incredulity; now seeing them still to remaine obstinate, and that nothing would worke vpon them, hee can no longer forbeare, but hee threatens this [...]eauy iudgement vpon them. Hence we learne,

Doct. That when men will not be moued with soundnesse of argument, or with reproofes, they must bee more roundly dealt withall, by denouncing the iudgements of God against [Page 97] them. This was the practise of Christ against all obstinate men, as the Pharises, Mat. 23. Many woes denounced. Of Mo­ses with Corah and his company. Of Iohn Baptist with the same Pharises, Mat. 3.7. Tit. 1.13. For when milder meane [...] will not preuaile this may worke vpon them, Iud. vers. 23. Therefore as lenity and mildenesse doth become the seruant of God, so doth also seuerity beseeme him according as hee hath persons to deale withall. These cautions obserued, first, that he haue a calling to doe it: for then doth the threatnings terri­fie: as if a child be threatned by his father, a subiect by hi [...] Prince. Secondly, that the person be certainely found to bee obstinate. Thirdly, that it be done without passion, in a holy zeale with meekenesse. Fourthly, that it be done without re­spect of persons to one, as well as another, sparing none. Fiftly, that it be for weighty causes, not for trifles, as Excommunicati­on is now vsed, which makes it so lightly esteemed of. Sixtly, it must be vsed in the last place, after all other gentler meanes sought·

In particular, first, consider the occasion of these words [Doe not thinke] implying that this obstinacy arose in them, because they cared not for Christ, nor estemed what he said, whom they accounted but as a meane man like vnto others; yea, worse then others, holding him for a blasphemer, prophaner of the Sabbath, &c. but as for them, they had Moses for their Patron, whom they trusted in. This their thought being not yet vt­tered, Christ preuenteth, telling them, that euen Moses, whom they so highly magnified, should be their accuser.

Of this dealing of Christ, we haue many examples, how hee doth preuent the thoughts of his hearers, so meeting with sinne at the beginning, before it breake out further.

A patterne for Minis [...]ers to follow, teaching them to diue into mens hearts as farre as they can. W [...]ich they may doe,

1. By d [...]ligent obseruing of t [...]eir owne disposition, their owne temptations, &c. and to thi [...]ke the same may bee in o­thers, &c.

2. By obseruing what hath been the quality and dispos [...]ti­on of his Hearers, what their conceits and opinions, [...]ir excu­ses [Page 98] and pretences, &c.

3. By the Word which can search further then any other meanes. Thus shall they meet with sinne in time, and suffer no roote of bitternesse to s [...]ing vp.

2. The parties accusing.

Not Ch [...]t, but M [...]ses, [Thinke not that I.] But how may this be, doth Christ accuse a [...]d [...]ndemne vnbel [...]euers?

Answ. This may be taken two wayes, either litterally, and that, first, in regard of that proper and maine end, for which Christ came into the world, viz. not to condemne and accuse sinners: for this the Law had done before, but to saue. Se­condly, in regard of his high Office, to be a Iudge to heare and giue sentence, and not to be an Accuser.

2. Or figuratiuely; first, by way of concession; as if hee should say, Though I should hold my peace, and say nothing of you to my Father, yet should you not be acquited: for euen Moses, whom you hold for your Patron, shall accuse you. Se­condly, by way of amplification, as if he had said, Thinke not that I alone will accuse you, there is another also that will ac­cuse you, euen Moses.

From the connection of these two, obserue,

Doct. They that beleeue not Moses and his writings, shall haue Moses to be their accuser. So they that beleeue not the Prophets, haue the Prophets for their accusers. The same may be applied to the Apostles, and all faithfull Ministers of the Word: for they all bring not their owne, but the message of God, whose Word cannot goe backe in vaine, but it either breeds faith, or makes moe obstinate, it is either a sauour of life, or of death, 1. Cor. 6.

Vse. It teacheth vs to be very carefull in reading of Moses, the Prophets, Apostles, &c. in hearing the Ministers of the Word, to take heed how we reade and heare, viz. so that wee apply both threatnings and promises to our selues, that we be­leeue all doctrine of Faith, follow after all graces whereunto we haue been stirred vp, auoide all vices, from which wee haue been dehorted. Else e [...]ery Chapter and verse that wee haue read, euery Se [...]mon [...] [...]struction that wee haue heard, shall [Page 99] be a witnesse against vs to accuse vs.

In whom yee trust.] First, note here the erroneous and here­ticall collection of the Papists from hence; therefore, say they, the ancient Fathers beleeued in Moses, trusted in him, adored him, and called vpon him: wherefore so may we doe vnto the Saints.

The vanity of this appeares, first, because these here spoken of, are such as Christ condemnes, and who had Moses to bee their accuser. So that they trusted in Moses, and Moses would accuse them for it; and what doth this make for the Papists? Secondly, by Moses is meant here Moses doctrine, and not his person; and so they are here said to trust in Moses, as before they are said to trust in the Scriptures. Thus in Exodus, they beleeued the Lord and Moses, [...] that is, they gaue credence to Moses. So 2. Chron. 20.20. So it is in the Vulgar.

Secondly, from this obserue, that whereas it is laid downe, to shew their high account and good opinion that they had of Moses, who yet notwithstanding, should be their accuser.

Doct. The high account that people haue of Ministers, shall not keepe them from being their accusers, if they beleeue, and obey not their doctrine.

For it is onely faith and obedience to their doctrine that can free vs from the accusation of our Ministers: for so they shall not haue to accuse vs, but to pleade for vs; Heb. 13.8, 17.

IN this verse is laid downe the cause why Moses would ac­cuse them, which is their incredulity: not directly expressed, but laid downe vnder a proofe, and [...] the more strongly affir­med.

Now this is strange that they should not beleeue in Moses, in whom, as is said before, they trusted, whose disciples they professed themselues to be, whom they knew to be instructed of God.

[Page 160]To [...]are this, we must consider, that there is a double faith▪ first, [...] generall faith, whereby we beleeue the Ministers of God to be his seruants sent of him, and that which they deliuer, to be t [...]e Word and truth of God.

2. A particular faith, whereby we vnderstand, and conceiue the true meaning of that which is deliuered, and accordingly apply it to our selues. Herein failed these Iewes, for they vn­d [...]rstood not, that Moses spake of Christ, and therefore they beleeued him not.

The proofe stands thus; Yee beleeue not me, therefore yee b [...]leeue not Moses.

Doct. They that beleeue not in Christ aright, beleeue not Mo [...]es ▪ the Prophets, the Apostles, the Scriptures, or the Mini­sters preaching out of the Scriptures. For all doe declare Christ.

Vse· So to reade and heare all, as that we may find matter to strengthen our faith in Christ, otherwise all will bee our accu­sers.

A confirmation of this proofe is in these words [for he wrote of me.] Whence we learne, first, that Christ was made knowne euen from the beginning. Secondly, that if we beleeue not the doctrine that is deliuered, we doe not beleeue the Ministers: if we beleeue not Moses writings, we beleeue not Moses.

A Further confirmation proouing their incredulity, wherein note a double comparison, first, betweene Mo [...]es and Christs pe [...]sons: secondly, betweene Moses writings and Christs words: as is hee shoul [...] say, If yee reiect Moses, whom yee t [...]i [...]ke so well of, whose writings are recorded vnto you, no ma [...]ll, yea, how can you but reiect me, whose words are only s [...]unded in your eare [...], and of whom yee esteeme so meanely, an [...] so basely, [from th [...]ir conceit.]

Doct. If we will no [...] b [...]leeue the written Word of God, we wi [...] not beleeue any [...]uide [...]c [...] whatsoeuer. Marke Abra [...]ms [Page 101] answer to the Rich man, Luk. 16.31.

For the Scriptures haue been approoued from time to time to be the Word of God, and the ground of all writing, spea­king and preaching, hauing fully declared the whole will of God.

Vse 1. That wee seeke not any other meanes to breed Faith besides the Word.

Secondly, that this be a strong motiue to stirre vp to haue it in high account.

IN the thirtieth verse is noted the second inference, inferred from the former comparison; as if hee had said, Now the Bridegroome himselfe is come, mine office of preparing the Bride is finished; therefore shall I decrease both in the ministe­riall function: for now the people will stocke vnto him, and leaue me, as also in that credit and present account which they carry of me, because they shall now reuerence, admire, and ho­nour Christ.

This then that here is spoken of Iohns decreasing, is not meant as concerning the authority of Iohns Doctrine, or his faithful­nesse in his Calling, which can neuer be diminished, but as long as the World stands, Iohn wil be found to haue been most faith­full in his Office.

Now to shew that this came not by his owne negligence, or by Christs pride and ambition, but onely by the will of God, he puts a must to it [I must increase, &c.]

From this humiliation of Iohn wee may learne diuers good lessons, as

First, this teacheth Ministers that they should not bee grie­ued, though they grow into disgrace, and small account a­mongst men, if so be that thereby any glory may bee got vnto Christ.

Secondly, that the more men are esteemed, the lesse account is made of Christ; and contrariwise, the more account is made of Christ, the lesse will man bee esteemed; as is plaine by the example of the Corinthians, 1. Cor. 3.4. and by that holy iea­lousie which the godly Ministers haue had, when they percei­ued much people to flocke about them.

The vse is to teach vs, to fixe our eyes on Christ and God, [Page 108] and not to dote on mans worthinesse, and not so much to haue their persons in admiration, as their Callings, and especially that message which they bring from God.

Thirdly, that where Christ shineth, lesser lights are obscu­red: as at the comming of Christ, and preaching of the Gos­pell, the Types, Ceremonies, and darke shadowes of the Law were obscured, 2. Pet. 1.19. for he is the Day-star, and the true Sonne of righteousnesse.

1. This teacheth vs to be ashamed of our ignorance in these dayes that the Gospell shineth so bright vpon vs, and yet wee will not walke in the light thereof.

2. That is but a dotage and foolish conceit of some, who collect from hence, that Iohn was borne in that time of the yeere when the dayes decrease, and Christ when they increase, and thereupon alter their Almanacks, &c.

THis verse containes a second comparison, to shew the ex­cellency of Christ aboue man.

He that is come from on high [...] That is, he that is come from heauen, from God. And this is spoken in regard of the vnion of his two Natures: in regard of his diuine Nature, he is in hea­uen, yet not locally, as there included, for he filleth all things. In regard that he took vnto him the humane Nature, he is said to come from Heauen.

Is aboue a [...]l [...] Angels and men.

He that is of the earth] That is, a meere man.

Is of the earth] That is, he sauoureth of the earth, speaketh of earth and carnall things. According to his condition, so is his disposition, his condition earthly, his disposition carnall, as the like, That which is borne of the flesh, is flesh, Ioh. 3.6.

In this comparison is shewed, first, what Christ is, first, in re­gard of his beginning and originall.

[Page 109]Secondly, in regard of his excellency and preheminency.

2. What man is, first, in respect of this condition and ma­king, [he that is of the earth.] Secondly, of his disposition, in­ward [is of the earth,] and outward [speaketh of the earth.]

First, generall instruction that is drawne from the scope of the comparison, is, That Man and Christ are as farre different, opposite and contrary as may be, as much as betweene heauen and earth: 1. Cor. 15.47. Ioh. 8.23.

This Iohn acknowledged, Matth. 3.11. Ioh. 1.27. and the Centurion, Matth. 8.8. and Peter, Luk. 5.8.

The ground of this difference, is the vnion of the two Na­tures in Christ, in which respect though the Godhead is said to descend, Ephes. 4.9. yet is he neuerthelesse God, and the simili­tude of the Humane nature doth not make him so like man, as the vnion of the Godhead doth make him vnlike.

First, this sets forth the great loue of Christ to man, who in himselfe did make a vnion betweene two so different Natures for our good, and thereby reconciled heauen and earth.

Secondly, against the Papists, who derogate from Christs honour, in making many Saints not onely equall, but superior to Christ, and ioyne their merits and intercession with Christ, giuing the Pope more authority then Christ; yea, making eue [...]y poore Masse-priest aboue Christ, because they are to sacrifice Christ in the Masse, now the sacrificer is aboue the sacrifice.

The parts of this comparison are, first, the originall of Christ, He came from heauen; this is to be vnderstood of the person of Christ, that he had his beginning frō heauen, though according to his humane nature he came from earth, bei [...]g borne of man. Which obserue against some ancient heretikes, who h [...]ld, that Christ brought his body with him from heauen: which i [...] con­trary to the History of his Natiuity & incarnation, set down by the Euangelists, as also Ioh. 1.14. Gal. 4 4. 1. Tim. 3.16. and fur­thermore, it is against a maine end of the Incarnation of Christ, which is to sanctifie and make holy our nature, our birth, our conception. Therefore though the humane nature be of m [...]n, yet notwithstanding Iesus Christ, God and man considered in his person, is from aboue, of an heauenly off-spring.

[Page 110]The vse is, first to teach vs how well those prerogatiues a­gree v [...]to Christ, which the Scriptures do attribute vnto him, that he is the Head of the Church, the Sauiour and Redeemer of mankind, our Mediator and Intercessor, that hee will bring vs vnto eternall life, euen because he is from Heauen: and so none either can claime any of these prerogatiues.

Vse 2. That so wee ought not esteeme of Christ vilely and b [...]r [...]ly as the Iewes did, by looking onely vpon his poore and meane estate, but we must remember, that he is from heauen.

The second part is of Christs excellency.

Aboue all] Doct. Christ is more excell [...]nt then Man or An­gels: the former is manifest, the latter is prooued plentifully in the first Chapter of the Hebrewes. Some will say, What need this doctrine? euery one that is but instructed in his Cate­chisme can tell this. True, many know, but acknowledge it not aright by their practice: for if we did, then would we not car­ [...]y our selues so proudly as many doe, but we would see our basen [...]sse and vilenesse, in respect of the dignity and excellency of Christ, and so learne to be humbled. Briefly, the vse is to teach what high esteeme wee ought to carry of Christ, how greatly to honour and reuerence him. Other vses also may bee drawne from hence: for if Christ be aboue all, then is hee able to protect and defend his Church, and to prouide all good things for vs, &c.

The third part is concerning man, what hee is first, in his condition.

He that is of the earth.] Doct. Man in regard of his begin­ning is of the earth. This doctrine is well knowne, and is proo­ued vnto vs by these Scriptures, Gen. 2.7. Gen. 18.27. Iob 33.6. Man also when hee dies, returnes to dust, now it is a sure rule, that euery thing is made of that whereinto it is resolued, as ice and snow of water.

This instruction briefly ministers vnto euery one matter of humiliation, to consider our weakenesse and basenesse, which ought to be vnto vs as the blacke feet vnto Peacockes, to make vs plucke downe our stately feathers, and high minds.

Secondly, in his disposition; first inward.

[Page 111] Is of the earth.] That is, he is wholly earthly minded, and carnally affected. This teacheth vn [...]o vs first, that man natu­rally sauoureth of nothing but earthly things, in all the parts both of soule and body. Take an instance in his vnderstanding, and wee shall see it naturally carried vnto carnall and sensuall constructions. Hence the Iewes did expound the Prophecies of earthly things, dreaming of an earthly Kingdome of Christ, as also the Disciples did. Hence the Capernaites dreamed of a car­nall eating of Christs flesh, Ioh. 6.52. Hence it was, that when Christ spake of doing his Fathers will, which he accounted his meate and drinke, the Disciples interpreted it of earthly food, Ioh. 4.33. So when Christ spake to the Woman of Samaria of the water of life, she vnderstood it of the water of Iacobs Well, Ioh. 4.11. So was Nicodemus his vnderstanding altogether carnall in the matter of Regeneration, though he were a great Docto [...].

Secondly, this teacheth, whatsoeuer knowledge and other spirituall grace a man hath, hee hath it onely from the gift of God, being in himselfe vtterly deuoid of all, 1. Corin. 2.14. Ro­man. 8.5.

Secondly, in the outward disposition, which is his speech, and it may also be referred to his actions and carriage.

He speaketh of the earth,] First, frō the connexion of these two together, the outward with the inward disposition, we learne, that according to a mans inward disposition and affection, so is his speech, vsually, though sometimes hypocrites may make a faire colour of words, to hide the priuy corruption of their hearts, but vsually it is so. See for proofe, Matth. 12.34, 35. Matth. 7.18, 20. for as the heart suggesteth, so the tongue vtte­reth, for this is the hearts interpreter.

Vse, Is to teach vs to iudge both of our selues and others, by our owne and their speeches; which if we find to sauour of earthly things, that our talke is nothing but of the World, and worldly wealth, we may iustly suspect our s [...]lues, that our hearts be carnall and vnregenerate. This shewes the vanity of that excuse of many, who will say, Why, whatsoeuer I say, yet I thinke no ill, I meane well, Matth. 12.37.

[Page 112]A second Doctrine, that man of himselfe cannot declare and deliuer any heauenly Mysteries pertaining to saluation. This point Iohn principally intended, thereby to driue the people from him vnto Christ, who onely could expound and decl [...]re vnto them all diuine knowledge of the mysteries of the King­dome of Heauen. And so the Prophets of old, and now all the Ministers haue not in themselues the light of knowledge, but are illightened and inspired by Christ, in whom all the treasures of wisedome are hid, Ioh. 1.8. Colos. 2.3.

First, this is a notable euidence of Gods loue towards vs, who hath giuen vs Christ Iesus, the Lyon of the Tribe of Iuda, to open the booke of the mysteries of the King of Heauen, and to reueale them vnto vs, without whom we should otherwise haue had no more knowledge then Sauages, and wilde people haue, Reuel. 5.5.

Secondly, this is to admonish Ministers that they be not puft vp with pride, and swell against their brethren, because they haue more knowledge, but to remember that they are men as well as others, and so though they haue many helpes to get knowledge, yet it is Christ, who by his Spirit must illuminate their minds, to giue them sound vnderstanding in heauenly mat­ters. And secondly that they ought to teach them vnto the people as the Oracles of God: 1. Pet. 4.10.

Thirdly, this teacheth the people to regard the Ministers, re­membring that they deliuer the Word of God, and not man, 1. Thes. 2.13.

The last clause of this 31. verse is repeated againe, but not in vaine: for the matter was of great weight, and the preiudicate opinion of the Iewes was hard to be remoued; and so hee vr­geth it againe vnto them. Secondly, hereby hee maketh way vnto his complaint for their vnbeliefe, that though hee came from heauen, yet they receiued not his testimony.

THese verses containe a declaration of Faith, which is se [...] downe, first, by the nature and obiect of it, [He that hath receiued his testimony.] Secondly, by the excellency of which is laid downe by the effect, [hath set to his seale that God is true.] Which is confirmed by a reason in the next words, [For he whom God hath sent speaketh the Words of God:] and this streng­thened with another reason [For God giueth not the Spirit by measure vnto him.] The 35. verse layes downe, first, the ground of this latter reason, why God giues him the Spirit without measure, [The Father loueth the Sonne.] Secondly, a fruite of this loue, [and hath giuen all things into his hand.] Thirdly, Faith is declared by the benefit that comes by it, namely, life euerlasting, which is further amplified by the contrary of vnbe­liefe [Page 118] what hurt followes vpon, viz. the wrath of God: vers. 36.

He that receiueth his testimony] Here Faith is described by the nature and obiect of it, which is the testimony of Christ, that is, the Gospell, whereof Christ is the Author. The point of doctrine hence arising is, that true faith is onely grounded vpon the Word of God, as Ioh. 17.8. That faith which relyes vpon mans word and authority, brings no honour to God, nor comfort to our owne consciences.

Hath set to his seale that God is true.] Here is the excellency of faith shewed by the effect. That faith ratifieth and confir­meth the truth of God; as Abrahams faith is said to glorifie God, Rom. 4.20. whereas vnbeliefe makes God a lier, 1. Ioh. 5.10. But how can faith seale vp the truth of God, or infideli­ty impeach it? Indeed the truth of God doth not depend vp­on man, but vpon the immutability of Gods will; yet Faith is said to ratifie and confirme it, first, in regard of the manifestati­on of the truth of God to others: as among men, hee that be­leeueth another, doth manifest to the world, that accounts him a true and trusty man. Secondly, because it assures and ascer­taines vnto our owne hearts and consciences the truth of God. Thirdly, in regard of Gods acceptation.

Infidelity doth impeach the truth of God; not that indeed an vnbeleeuing man can make God a lyer, but because he doth his vttermost endeauour as much as in him lyeth, to make him a lyer, by denying and doubting of his truth.

This affoords many instructions: first, that of all other gra­ces, Faith is the most necessary for a mans own self, because by it we apply the promises of God, and the merits of Christ vnto our consciences. Secondly, that likewise none is more excel­lent, because it confirmes the pretious truth of God. Thirdly, that this is the most acceptable grace, because it sanctifies all o­ther; without it, it is impossible to please God. Fourthly, this shewes the great respect that God hath to man, that hee doth accept a testimony from him. Fifthly, againe, that faith doth on our part to God, that which the Spirit doth on Gods part to vs; this assures vs of Gods truth, that seales vp the truth of God, as Christ by his Spirit is knit and vnited to vs, wee by faith to him.

FOr he whom God hath sent, speaketh the words of God.] Here is laid downe a reason, of that which was spoken of the ex­cellency of faith in sealing vp the truth of God, drawne frō the office of Christ. The reason stands thus: He that receiueth his testimony whom God hath sent, and who speaketh the words of God, hee sealeth that God is true: but hee that receiueth Christs testimony, receiueth his testimony, that is, sent from God, and that speaketh the words of God. Therefore he that receiueth the testimony of Christ sealeth that God is true. Or more briefly thus: Christs testimony are the words of God; therefore he that receiueth Christs testimony, sealeth that God is true. This 34. verse then containeth two parts:

First, the Office of Christ, with the condition, or effect of it.

Secondly, the gifts of Christ, and the quantity of them:

The Office is set downe in these words [He whom God hath sent.] Which phrase of sending, is generally applyed to all the Messengers and Ministers of God from time to time, both be­fore and after Christ, 2. Chron. 24.19. Ioh. 1.6. Ioh. 13.20. And it notes three things: First, the kind and quality of their Office, that they are Ministers and Messengers. Secondly, the warrant of their calling; God sends them. Thirdly, that they are de­puted, and set apart to that calling. But particularly, it is here vnderstood of Christ, and in the generall, it setteth forth thus much, That Christ tooke not vnto him this Calling and Office of himselfe, but God did appoint him, as the Apostle prooues, Heb. 5.4, 5, 6.

More particularly it sheweth, that Christ was sent from hea­uen, euen from the bosome of his Father, to take flesh vpon him to declare vnto vs the secret counsell of God, and to work our redemption, as Gal. 4.4. Ioh. 10.36.

But it will bee obiected, that in this respect Christ is very God, and then how can he be sent.

[Page 120] Answ. Yes, very well, if we consider the distinction of per­sons; for there is no inconuenience to say, that one person may send another, as Christ is also said to send the holy Ghost. Yea but then one person shall be inferiour to another? We answer, First, that there may bee a sending among equals. Secondly, more particularly and properly we say, that Christ, first, in re­gard of the humane nature which hee tooke into the vnity of person with the D [...]ity. Secondly, in regard of the Office of his mediatorship, is inferior to the Father: Ioh. 14.28. Phil. 2.7.

Doct. Christ was deputed of God to be his Messenger, and his Minister; a phrase much vsed in Scripture; as Esay 61.1. prooued to bee spoken of Christ by Luk. 4.18. Zach. 2.9, 11. 1. Ioh. 4.10. and Malac. 3.1. Christ is expressely called, the Messenger of the Couenant; and Rom. 15.8. a Minister.

For first, none but Christ was fit to doe this, who onely knew all the secret councels of God; Ioh. 1.18.

Secondly, none was able to performe the worke, but he that was both God and man.

For vse of this point; first, this manifesteth Gods loue vnto vs, that when we had no meanes to come to the knowledge of his will, and to life eternall, he sent his onely Sonne to bring vs vnto both, as in the 16. verse of this Chapter. Secondly, this sheweth that great respect that he beareth to mankind, in sen­ding so great and honourable an Embassadour vnto him. As among men, what greater honour then for a King to send his sonne in embassage to a poore man. Thirdly, it setteth forth vnto vs that great loue and respect that Christ Iesus bare to­wards vs, in that he disdaind not to take vpon him this office to be made a Messenger of God for our good, which we are well to note, that hereby we may learne to prize Gods loue accor­ding to the worth of it, and so to loue him againe. Fourthly, this is matter of comfort vnto vs, that those things which Christ performeth, are acceptable to God, because God himselfe ap­pointed him to this worke. Fifthly and lastly, it is exemplary for our imitation, that if we will haue comfort in the things we take in hand, we must looke, first, that the calling be warranted of God. Secondly, that our selues be deputed, and set apart to [Page 121] that Calling, 1. Cor. 7.17. That the Calling is appointed of God, we shall know if it be warranted in the Word; and that the Calling is ordained for vs, if wee find our selues mooued thereunto by the Spirit of God, and inabled with gifts to dis­charge it. This makes against Masse-Priests, and vnsufficient Ministers, Ier. 23.21.

He speaketh the words of God,] Which is the effect of his Office. The Doctrine is, That Christ being appointed a Mes­senger of his Father, was carefull to declare the Minde, Will, and Word of his Father; as himselfe witnesseth, Ioh. 7.16. Ioh. 14.24. Ioh. 17.6, 8. and Heb. 3.2. Christ is faithfull, as Mo­ses was: for this is a maine end why his Office was laid vpon him: Ioh. 6.38.

Vse is, first, it is a further motiue to presse the point and mat­ter in hand, that we should be attentiue vnto the Word, because Christ brought it from heauen. So that if either the Author of it, namely, God; or the messenger, that is, Christ can mooue vs, it serues to enforce that exhortation which the Apostle hath, Heb. 2.1. that we doe not let ship this Word.

Secondly, it teacheth Ministers to haue a care that they bee like vnto Christ, to iustifie that they are sent of God, by spea­king nothing but Gods Word. Which first is Gods comman­dement, Ezek. 3.10. Ezek. 33.7. Mat. vlt. vlt. Ierem. 23.21. Se­condly, the example of the Saints shewes it; so did the Pro­phets alwaies speake in the Name of the Lord. And the Apo­stle, 1. Cor. 11.23. Thirdly, this will gaine reuerence and atten­tion vnto their Ministery, 1. Thes. 2.13. Fourthly, herein lyeth a maine difference betweene faithfull and vnfaithfull Mini­sters.

Now from the force of this reason ariseth this Doctrine, that to receiue their testimony that are sent of God, and that speake the words of God, is to seale the truth of God. Which as it is vnderstood here of Christ, so is it true of all other Ministers vp­on that ground: Luk. 10.16. Ioh. 13.20. See Exod. 14. vlt. 2. Chron. 20.20. Act. 13.48. The reason hereof is drawne from their Office, because they are sent of God, and are Embassadors of Christ standing in his stead: 2. Cor. 5.20.

[Page 122] Vse. This ought to breed reuerence in mens hearts to the Ministery, because they haue not to doe herein onely with men, but with God, who is honoured when the Ministery is honoured, despised, and contemned, when it is reiected: 1. Sam. 8.7. Ezek. 20.8.

Secondly, it serues to vphold Ministers against the despite of those, who contemne their Ministery, because of their infirmi­ties and weakenesses: but man ought to consider not the per­son, but the office.

THese words are a part of the History of our Lords dispossessing of a Diuell; of which History were foure parts: first, the place, vers. 23. Secondly, the description of the party possessed, ibid. Thirdly, the man­ner of dispossessing of him; where first is set downe the Diuels striuing against it: secondly, how Christ resisted him. Fourthly, the effects of this Miracle: vers. 26, 27.

And Iesus rebuked him] Christ hath absolute authority ouer Diuels, not onely as God, but as Mediatour: which is for our comfort; for as Mediatour he came to dissolue the workes of the Diuell.

Saying.] The charge of Christ is twofold; first, Hold thy peace, or be mufled, as 1. Tim. 5.18. But why would not Christ [Page 123] receiue the testimony of the Diuell. Because:

First, the ground of this confession was not good; it was not loue, but a slauish feare that made him, as a slaue ready to bee beaten, giue good words to his Master.

Secondly, in regard of the matter, it was in some respects true, but not in all.

Thirdly, in regard of the manner, it was deceitfully vttered by him.

Fourthly, in regard of his person, he was not fit to giue testi­mony of Christ; and if he had receiued it, it might haue confir­med that slanderous opinion of the Pharises of compacting with him.

Secondly, Come out of him. Christ needs nothing to ouer­come the Diuell but onely his bare Word: So Matth. 4. though he suffered the Diuell to doe much, yet at his Word a­way he hies. Which shewes the difference betweene Christs casting out of Diuels, and others: He, by his owne command; they in his name: he hy his Word, they by Prayer and Fasting.

Further, in regard of the party, note the goodnesse of Christ towards mankind, which as particularly he shewed to this man here, so will he to euery one of vs, in deliuering vs from the slauery of the Diuell.

L [...]ke addeth, He threw him in the middest, Chap. 4.35. and hurt him nothing at all.

The Diuels obedience to the charge of Christ, obserue here­in, first, the manner. secondly, the thing it selfe: thirdly, the issue.

1. The manner, first, Hee threw him in the middest. This shewes his rage and fury. Secondly, he tare him; that is, there were so sore and grieuous conuulsions in his body, as if one limme had been pulled from another. Thirdly, he cryed out with a loud voice for horror and feare of Christ. What now [Page 124] should be the reason of all this violence? euen because hee was now to abandon his hold. Hence marke this point, The last conflict with Satan is commonly the sorest and greatest. This is to be obserued in all other demoniakes. Memorable is that of Christ, Ioh. 14.30. when the Diuell was now at the point to be fully ouerthrowne.

First, the ground is, because he still seeketh to deuoure, and man is his pray, and so like a Lyon he roareth when the prey is pluckt out of his m [...]uth. So Pharaoh vexed the Israelites more when they were going away then before; which is to be noted to comfort and vphold vs. And secondly, in regard of others, to order our iudgements concerning them, if wee see them in any extraordinary conflict, seeing happily this may be the last. In the first of those circumstances, obserue how far the diuell may preuaile with man, if God permit him, that is, to tor­ment his body, &c. as appeares in Iob. In the third, marke how terrible Christ is vnto the Diuell.

Secondly, his obedience it selfe is noted, in that He came out: note, first, that the Diuell cannot resist Christ, because no proportion betweene the infinite power of the Creator, and that finite of the creature. Which shewes, that the power and authority which Christ hath, is not titular, but effectuall; in that he hath authoritie to command, so hee hath power to see his commands executed. Which teacheth vs to resort and trust to him.

THis is the tenth History of the first yeere of Christs pub­like ministery, and the fifth miracle, following immediate­ly after the former historie and miracle of the dispossessing of the Diuell, as is cleare by Marke, Forthwith, vers. 29. and Luk. 4.38. he arose out of the Synagogue, and entred into Simons house, &c. Mat. 8.14, 15. places it otherwise: but first two are to be preferred before one. Secondly, Matthew of all other is least carefull to obserue the order of times in setting downe his sto­ries, regarding rather the likenesse of the matter, and the place where they were; as laying downe a great many Parables to­gether in one place, in another a great many miracles, &c. Thirdly, Matthew there vseth an indefinite proposition, which implies no immediate consequence of that, that followes on that which goes before. And generally, we must haue an eye to Luke for our order, and next to him to Marke.

The Euangelists that record this History are three, Matth. 8.14, 15. Mark. 1.29. Luk. 4.35. Let vs compare the diffe­rences of them in handling of this story, which are either in ad­dition of circumstances, or variety of phrases.

Matthew is the concisest of the rest, touching onely the sub­stance of the story. Therefore by the way note, that i [...] is an er­ror [Page 127] to say, that Marke is an epitome of Matthew, as first may appeare by this: secondly, because he obserues another order: thirdly, and also hath more Histories then the other.

Matthew and Marke adde, this woman was laid on her bed.

Secondly, that Christ touched her. Marke addes, that hee lift her vp.

Thirdly, Matthew hath, that being healed, she arose.

Marke and Luke first adde the transition, which Matth [...]w hath not; and forthwith when they were come out of the Syna­gogue, &c.

Secondly, that those that were present, made the womans case knowne vnto Christ.

Marke he is most large, and addes, first, that Christ made no delay, Forthwith: secondly, the house of Simon and Andrew.

Lastly, Luke addes; first, that the Feuer was great. Secondly, that Christ stood ouer her, and rebuked the Feuer. Thirdly, that immediately she arose.

In variety of phrases, as Peter, and Simon, sicke of a Feuer, and taken with a Feuer, &c.

The summe of this History is a miraculous curing of Simons wiues mother. The parts of it are these: first, the Time. Se­condly, the place. Thirdly, the Parties present before whom▪ Fourthly, the party cured. Fiftly, the manner of curing. Sixth­ly, the manifestation of this to bee a Miracle. Seuenthly, the euent of it.

The time was, assoone as he came forth of the Synagogue, and it hath a double relation, either to the former Miracle, or to the assembly and meeting of Gods people, vers. 22. in regard of which relation wee may note, first, that Christ counted it a proper worke of the Sabbath, to doe a worke of mercy. Se­condly, that Christ contented not himselfe to haue performed the publike worship of God on the Sabbath, but as occasion was offered, did also other good workes.

Which is for our vse, that among other duties of the Sab­bath, to haue a speciall regard to the workes of mercy, it being a good meanes to fill our hearts with godly meditations, and our mouthes with holy conference.

[Page 128]Secondly, that wee content not our selues with the publike seruice of God onely, but bee carefull to spend the rest of the Sabbath after the assemblies.

The place where it was wrought, was, first, a priuat house. Here obserue, that Christ was ready to manifest the gift which God had bestowed vpon him in doing good, not onely openly before many, but in priuate houses also before a few; as Ioh. 2.1. at a priuate marriage of a poore couple hee wrought his first miracle: and Matth. 9.23. because it was not a popular ap­plause that he sought for, but doing of good to the Church, and for it he was as ready in one place as another. Howbeit, most of his miracles were publike, because hereby, first, God was most glorified: secondly, more did reape benefit: thirdly, his Ministery more credited.

The vse is for vs to doe the like in doing good to all, in all places indifferently, as occasion shall serue. For to doe nothing but what many may take notice of, sauoureth of arrogancy and desire of glory, rather then zeale of Gods glory, and good of their brother.

Secondly, It was the house of Simon and Andrew; where a question may be moued, how it is said to be the house of Si­mon and Andrews both?

Answ. It was either because both had right to it, or be­cause both of them dwelt together. To that, Ioh. 1.44. I an­swer, That their breeding might bee at Bethsaida; and yet be­cause of their Trade of fishing, they might haue a house at Ca­pernaum. Secondly, Peter might dwell there because of his wife. Thirdly, because Christ did dwell there to entertaine him.

To that Luk. 5.11. I answer, they forsooke all, that is, all that might hinder them in following of Christ, as their calling. Se­condly, the vse of all, but not the possession.

Now this shewes the brotherly agreement betweene these two brothers; a thing highly commended in Scripture; as Psal. 133.1, 2, 3.

Secondly, though they suffered nothing to hinder them in following of Christ, yet they did not fondly cast away that they had. Matthew made Christ a Feast in his owne house af­ter [Page 129] he had forsooke all: Luk. 5.28, 29. For riches are Gods blessings, and haue a good vse, wherein they are to bee imploy­ed, if they crosse not greater matters. Secondly, we are Gods Stewards, and no Steward may cast away his Masters goods. This confutes the Anabaptists, and some ancient Philosophers, which cast their money in the Sea.

The company present were the foure Disciples, vers. 29. who were companions together, Luk. 5.7. Here note, first, the care of Christ to traine them vp, because hee meant to make them Apostles; and so he made them eye-witnesses of his Miracles and Doctrine, for the further strengthening of their Faith, that they might haue the greater euidence to preach Christ vnto o­thers. This ought to be the practice of Tutors. This did Paul with Timothy. Secondly, their care and diligence to doe him seruice in attending on him, who was their Master. Thirdly, the Disciples desire to profit by Christ.

The party cured, was Simons wiues mother. Where wee may note, that Christ thought it not an vnfit thing to take a married man for his Disciple. But some obiect against this, and say, that by a wise, 1. Cor. 9.5. is meant another woman? which is both slanderous and rediculous. See Heb. 13.4. in all, marriage is honourable, and in Ministers: 1. Tim. 3.5. 1. Tim. 4.3:

Secondly, in that Peter had a carefull respect of his wiues mother, we learne, that husbands and wiues should haue a pi­ous respect of the parents each of other, as appeares in Ruth to Naomi, and Moses to Iethro. The reason of it, is the Law of marriage, Gen. 2. by which bond they are to extend their affe­ction to the parents of one another. Secondly, this is a great meanes to breed loue and kindnesse betweene themselues, when the one seeth how much the other respecteth his friends.

Secondly, her disease wherewith she was afflicted, was, first, a hot burning Feuer: secondly, a great Feuer: thirdly, she was so sicke of it, [...]hat she was faine to lye downe: fourthly, she was healed of it. All which circumstances do amplifie the disease, shewing it to be grieuous and dangerous. Whence learne we, That there is no disease so dangerous, but Christ can cure it; [Page 130] because the absolutenesse of his power is such, that with him there is no respect of greatnesse or smalnesse. Teaching vs hereby to trust perfectly vnto him in all our distresses, it being he alone that can giue to others wisedome to prescribe, and to the meanes power to effect our health and welfare.

The manner of curing. Here note the occasion; Mat. 8.14. saith, Christ saw her. Marke, that they told him of her. Luke, that they intreated him for her.

First, then the sight of our miseries moues Christ to succour vs; as Mark. 6.34. Ioh. 5.6. because the eyes of Christ are eyes of pitty, like to those of the Samaritan: Luk. 10. Which serues to minister comfort to vs in all miseries. See Ezek. 16.3, 4, 5, &c. And albeit that Christ doth alwaies see our miseries, yet must we put him in minde of them, that he may see how wee are affected with them our selues.

2. In that they told him, and intreated him for her: this shewes, first, their faith in Christ: secondly, their loue and pit­ty to her. Teaching vs in like cases to giue an euidence of our faith and brotherly loue, by commending the cases of our bre­thren to Christ. For as he is best able to helpe in all distresses, so first, it is an honour done vnto him: secondly, it is a meanes to obtaine helpe for them: thirdly, it is a sacrifice acceptable to God, and we are accepted as worshippers of him.

The meanes of curing, respect partly the gesture, partly, the speech of Christ.

The gesture: He came vnto her, tou [...]hed her, and lift her vp: all to shew, that this cure came of him. Christ was able to doe it without these meanes, but hee did it to giue a greater eui­dence. And false is that collection of the Vbiquitaries vpon Mark. 5.31. that in the flesh of Christ was a vertue to heale, be­cause the diuine qualities were transfused in the flesh.

Doct. Where Christ will, any meanes are powerfull as clay to [...] blindnesse, Ioh. 9.6. Moses Rod to fetch water out of a Rocke, Numb. 20.9. Act. 19.12. for Christ is the Fountaine of all power and efficacy.

The vse for vs i [...], that we be carefull and conscionable to vse all meanes warranted in the Word of God, how simple soeuer [Page 131] they may seeme to vs, not opposing our conceits against this power and wisedome of God: as Naaman did, and both Iewes and Gentiles in speaking against the Gospell, the meanes of saluation.

Secondly, his speech; Luke saith, hee rebuked the Feuer. Christ hath an absolute command not onely ouer reasonable and liuing creatures, but also ouer things insensible.

THese words containe a commandement, [Resist the Diuell:] and a promise, [and he will flye from you.] In the commande­ment two things are to be marked, first, an action; secondly, the obiect of that acti­on. The action is a Resistance, the ob­iect, the Diuell. First, of the obiect. By the Diuell here is meant all sinnes and temptations arising ei­their from that corruption that is in vs, and so from our selues; or else springing from external obiects, and such motions as are by the Diuell immediately suggested vnto vs. All which are termed by the name of Diuell, because he hath the chiefe hand in these matters, and is a principall agent therein. The action of resistance is that, whereby a spirituall souldier of Christ Ie­sus doth striue and endeauour according to that measure of grace that is giuen him to auoide all sinnes whatsoeuer, and to please God in all things, not to offend him in any. This action thus explained in generall, respecting the whole course of mans life: let vs consider it therefore in a more particular regard, ac­cording as we are to put it in practice at seuerall combats, with seuerall temptations.

For the better performance of it, we are to consider three things: first, our preparation before the combate. Secondly, our behauiour in the very time of the assault. Thirdly, our de­meanour when the fight is ended. For the first, it is needfull [Page 168] that we be armed for our defence; the parts of which spirituall armour, we may see affoorded vnto vs out of the Eph. 6.14, 15, 16, 17, 18. The first peece, is to haue our loynes girt about with verity: that is, an heart firmely grounded and established in the truth, in certainty of Gods pure worship and Religion, that we be not carried about with euery blast of outside doctrine. The second, is the Brest-plate of righteousnesse; that is, a stedfast re­solution of the heart, to be vpright, righteous, and holy before God in all things, not will [...]ng to offend him in the least: as Da­uid saith, Psal. 40.8. I haue desired to doe thy good will, O my God; yea, thy Law is within mine heart. The next part, is to haue our feet shod with the preparation of the Gospell of peace: which is an vndaunted and ready minde to make a constant profession of the Gospell in all places, and at all times, though it bee to losse of lands, goods, liuing, yea, life: as Saint Peter wisheth vs, to put on our Sandals, and to be ready to giue an account of our Faith to euery one that shall require it of vs. The fourth is the Shield of Faith; which is a liuely and sted­fast perswasion and assurance of the mercie of God in Iesus Christ, particularly belonging vnto vs; the force of which, is to quench all the fiery darts of the Diuell; that is, all strong, all sudden, and all dangerous temptations by him suggested. A fift, is the Helmet of saluation, which, as it is 1. Thes. 5.8. is the hope of euerlasting life, whereby our heads being couered, may be preserued from doubt and despaire. Another is the Sword of the Spirit, which is the Word of God: the vse of which is, that we ought to labour to bee furnished with such pregnant places of Scripture, as whereby we may both defend our selues, and offend Satan, according as Christ did, Matth. 4. The last is Prayer, whereby we must intreate the ayde and assistance of Gods Spirit, to strengthen vs to the combate. Our behauiour in the combate ought to be guided by these rules:

First, entertaine not with any liking the first motions to sin, but resist the primary beginning, intisements, and occasions to them, and suffer them not to haue a place of abode in heart and affection.

Reas. 1. From the nature of sinne, which being not at the [Page 169] first, repelled quickly gets ground of vs. By the example of Dauid, who first was idle, then looked; the temptation left him not there, but then hee lusted, and afterwards committed actuall folly: 2. Sam. 11. So Peter, first, he denied barely; se­condly, then he sware it; thirdly, he cursed and denied: Ma [...]. 26.70, 72, 74.

Secondly, because the Diuell as he is strong, so is he subtile: giue him an Inch, and he will take an Ell. Giue him but en­trance to set foote into your heart, and you shall hardly chuse but he will possesse it wholly.

Thirdly, put not too much trust and confidence in our owne strength, but rather to be strong in the Lord, and in the power of his might, Ephes. 6.10. This confident boldnesse, and reli­ance on our owne ability, caused Peters fall, Luk. 22.33.

Fourthly, we must not beleeue the Diuell, nor hearken to his perswasion and reasons; nay, nor trust him, though hee spake truth. So when the Diuell tooke on him to be a Preacher, Acts 16.16, 17, 18. Paul would not suffer him to speake, but cōman­ded him forth. So Christ rebuked the Diuell, Luk 4.34, 35. Eue sinned by being credulous, in beleeuing the Diuell when he vttered a loud lye, Gen. 3.3, 4.

Fifthly, wee must consider what profit a stout resistance doth bring viz. that the Diuell will bee the weaker, the more foiles he receiues, and we the stronger.

Lastly, take heed that we compare not the pleasures of sin­ning and yeelding to the temptation, with the paine of resi­stance, for then soone shall wee faile: but rather compare the paine of resistance with the horrors, anguish, and perplexitie of an euill conscience, which follow the committing of any sinne, and see whether is rather to be vndergone. The burden of an euill conscience. Salomon (Prou. 18.14.) describeth, saying, The spirit of a man will sustaine his infirmity, but a wounded s [...]irit who can beare it? After the combate ended, if thou obtaine the victory, first, giue God the glory and prayse, not ascribing it to any strength, or worthinesse in thy selfe; take heed of this pride. Secondly, auoide securitie, and thinke not when thou hast ouercome one, then thou hast vanquisht all; but know, [Page 170] that one temptation, like waues, come one in the necke of ano­ther. And therefore prouide thy selfe for a new assault. If thou be ouercome, thinke with thy selfe, that, it may bee, God hath let you fall, thereby to punish some sinne in thee. Secondly, lye not in sinne, but endeauour to renew thy selfe by repentance, knowing that it is as great, if not a greater victorie, to recouer being fallen, then to auoide a fall.

Encouragements to this dutie are, first, the promise here made, that he wil flye from vs, like a coward, that seeing his ad­uersarie buckle his armour to encounter with him, takes him to his heeles. Secondly, consider the intent of Satan in allu [...]ing vs to sinne; that it is not for our good, but for our destruction. So let vs not yeeld to his pleasures, and be drawne away by his al­lurements. Thirdly, learne the nature of sinne, that is it such as laies vs open to the iudgements of God both here, and here­after. Lastly, thinke of those many mercies God hath vouch­safed; and then say with Ioseph, How can I doe this, and so sinne against my God, Gen. 39.9.

One thing to bee performed in the time of combate is left out, which is this, that when the Diuell laboureth by any temp­tation to draw vs into any vice, we should not onely withstand and resist this temptation, but also endeauour to doe the con­trary vertue: as Ioseph being tempted to adultery, exercised himselfe to chastitie, Genes. 39. and Iob, who when Satan had done all that he could to make him curse, and blaspheme God, did not onely not doe that, but did the contrary, he blessed and praysed the Name of God, Iob 1. last verse.

FIrst, some Sacraments God gaue vnto man, first, in his innocent estate, which were two; first, the Tree of Life; secondly, the Tree of Knowledge of good and Euill.

Secondly, some in his corrupt estate; First, either before Christ prefiguring him: Secondly, or after Christ, as memorials of him.

Thirdly, Sacraments before Christ were of two sorts: first, either such as did belong to all sorts of people. Secondly, such as were peculiarly appropriated to the Iewes.

Fourthly, of the forme [...] sort were, first, the Flood, and Noahs preseruation in it: secondly, the Rainebow.

Fifthly, of the later sort there are two kinds:

Sixthly, 1. Some were extraordinary, during but for once, or a short time, and answering either to Baptisme, as 1. Cor. 10. first, the Red Sea; secondly, the Cloud: or to the Lords Sup­per, as first, the Manna; secondly, the water flowing out of the Rocke.

Seuenthly, 2. some were ordinary: as first, Circumcision answering vnto our Baptisme, 1. Col. 2. secondly, the Passeouer answering to the Lords Supper.

[Page 172]Eightly, Sacraments after Christs comming to continue till the end of the World, are two: First, Baptisme; Secondly, the Supper of the Lord.

The two Trees are described: First, by their place: first, generall, the Garden; secondly, particular, the middest of it.

Secondly, by their names.

Middle, [...] though this may bee vnderstood that the T [...]ee was in the garden, and no more; yet it is better to take it pro­perly, that it stood in the very midst where it might alwaies be seene, and thought of by the man.

Tree of li [...]e,] some expound this allegorically: but that it is not so meant appeares, by the plantation, by the growth, by the fruits they bare, by the ends of their placing there, by the euent of the transgression.

It was a Sacrament in two respects.

1. To put man in minde of his present [immortall] estate, by vertue of his creation.

2. To giue him notice of his future estate. which should be according as he vsed or abused this.

The Tree of Knowledge, did assure him, that if he did trans­gresse, he should die the death.

Why it was called the Tree of Life, there is some doubt. Some said that it had vigor in it, to preserue the life in perpe­tuitie, and immortalitie. But it seemes to be otherwise: for first immortalitie was properly giuen to man in his creation, why then should we giue it to the Tree of life? Secondly, then it must either haue kept him from sin, or haue giuē him immor­talitie, whether he had sinned or no; both are false. And to the obiections, which may seeme to confirme that opinion, as first out of chapter 3.22. Least man should put forth his hands &c.] Wee answere that it is taken Ironically, to lay forth mans conceit plainely.

2. Why then man should be driuen out of Paradise? Aansw. First, because that he might the better know, that he was in­deed depriued of life, being now thrust from the signe. Se­condly, to shew that he was not worthie of the thing signifi­ed, viz. life, because he was vnworthie of the signe. Thirdly, [Page 173] to shew that the signe doth not belong to them, who haue no right and title to the thing signified. For now Adam had lost l [...]fe eternall, whereof this was a signe. Then the safest resolu­tion is, that this Tree, was called the Tree of life, because it was ordained of God a signe and pledge of life eternall, so long as man remained obedient.

So that other tree was a signe and seale of that wo [...]full knowledge that man should haue, if hee did transgresse: not that this tree could infuse any knowledge.

Now this did seale vp eternall life in two respects.

1. In assuring him that he was now immortall by his crea­tion, and that he should continue therein.

2. In a representation of Christ, who is life, Col. 3.4. Prou. 5. 8. Ioh. 1.4. For man in his innocent estate, should haue had neede of Christ, though not to be incarnate, yet as hee is the wisedome of the Father, and the power of God, by whom all things were created. So this was to shew that this life came not from himselfe, but from Christ.

THese words layes downe the euent of that great deluge, and containes in them two points. First, that the World and other creatures were destroyed Secondly, that Noah, and the rest of his family were preserued They are a ground of that third Sacrament before mentioned. In handling of which, we will consider three points.

1. That this is a Sacrament, which is apparent by that ap­plication which Saint Peter m [...]kes of; 1. Pet. 3.21. where he maketh Baptisme, and the flood, alike figures representing one thing. [...] is a resemblance of a thing, and [...] a like resemblance of the same thing [sometime.] For we are not to [Page 174] vnderstand this, as a subordinate Sacrament, or as a Figure of Baptisme, for then it followes. First, that a Sacrament may be a signe of a Sacrament. Secondly, that something should bee represented to Noah, which he knew not of, for Baptisme was instituted long after.

2. What kinde of Sacrament this was; It is first, the first Sacrament which we reade recorded in Scripture, giuen to the Church, [after the fall of man.] Sacrifices there were as wee reade of Abell and Cain, which were also in a manner as Sa­craments, because both represented Christ, and God by that meanes did vphold their faith in expectation of him. But now the Church hauing a long time waited for the accomplishment of the promises, and accounting them to bee now the further of, that they might say as it is, 1. Pet. 3 4. It stood in more need to be supported in faith and hope, and so God ordained first extraordinarie Sacraments, and then ordinary to continue till Christs comming.

2. This was an extraordinary Sacrament; such as were those that were either done but once, or did continue but a short time; as the Red Sea, Manna, &c. Now it was ex­traordinary in two respects. First, because it was wrought by a miraculous power of God. Secondly, because it was wrought vpon an extraordinary occasion: yet neuerthelesse, though for the Act it was but once for the vse, it is continuall to the Church of God.

3. In what respect it is said to be a Sacrament; and these are; First, in generall, because it represents vnto, and assures the Church of God of their deliuerance from the wrath of God, by which all the world besides perished; Secondly, particularly; First, because it did prefigure the killing of the old man, and quickening of the new, and preseruation of it vnto life eternall. In that the wicked World perished, and righteous Noah was preserued aliue: the which thing is a­scribed to Baptisme Rom. 6. initio. Secondly, because that as safetie was brought to Noah, by meanes of the Arke: so salua­tion is not to be had, but only by Christ. Act. 4.12.

3. Because as the Arke could not saue Noah, vnlesse hee [Page 175] were in it; so likewise must wee bee in, and of the Church: whereof the Arke was a figure, it representing Christ, not as a particular person, but as a mysticall body, ioyned with his Church. Other resemblances their might be made, as; First, that in the Arke were few, so they are but few that ioy [...]e themselues to the Church, and repose confidence in Christ. Secondly, that as of those that were in the Arke, one was a cursed Cham. So in the Church there are many Hypocrites: but those before alleaged, are the maine and principall points.

The instructions that arise out of this place are; First, in ge­nerall, to shew vnto vs, that this Hystory is analogicall; it hath not only an hystoricall, but also a mysticall and spirituall sense. Neither yet will it follow, that one place may haue two senses; for these are but two parts of one entire and full sense.

Quest. But how may a man know when their is a myste­ry, besides the hystory?

Answ. This we may know; First, by a diligent obseruati­on of the circumstances. As the Apostle doth prooue by cir­cumstances; Heb. 4.7. that what the Prophet Dauid speaketh; Psal. 95.7. must be vnderstood of the spirituall rest. So Act. 2.29. Peter prooues Dauids speech to be meant of Christ; Se­condly, by comparing one place with another, the Old Testa­ment with the New: as that of the Red Sea. By 1. Cor. 10. That in Exod. 12.46. with Ioh. 19.36. thence we must learne diligently to marke the Scriptures, to obserue the circumstan­ces, but especially those applications that the Holy Ghost maketh, because this is the surest way.

2. That God doth performe a double benefit to his chil­dren, by temporall preseruation. First, safety from temporall danger. Secondly, assurance of deliuerance and redemption from sinne; which as it shewes the tender care of God ouer vs, so it teacheth in all temporall preseruations, to haue an eye to him, in regard of our soules, for if God be mercifull to pre­serue our bodies, how much more our soules; and though all temporall deliuerances are not Seales and Sacraments of this yet this vse may we well make of them. But withall as Noah [Page 176] did, so must we.

1. Beleeue Gods promises, and apply them to our selues.

2. And also yeeld our selues to the direction of his Word, in regard of the meanes to accomplish the same; which is a maine and principall vse of this story.

3. Hence obserue, that those things which worke destru­ction to the wicked, are a meanes of preseruation to the God­ly; as was the Red Sea. The Angell that went behinde the Israelites campe. Christ, the Word, the Sacraments; which is for the comfort of the faithfull, that they need not be terri­fied with those iudgements that befall on others. For as a mer­cy shewed to the faithfull, shall be no aduantage to the wic­ked, so a iudgement lighting on the wicked, shall be no damage to the godly, I meane in regard of that which is indeed, viz. spirituall hurt, or spirituall blessings.

RItes appertaining to the eating of the Passeouer.

• 1. With what it must be eaten.
• 2. After what manner; viz. in haste.
• 3. The time when it must be eaten.
• 4. The place where in.

1. It must be eaten with, First, vnleauened bread: Second-S [...]wre herbes.

Vnleauened bread verse 8. further vrged verse 15.16.17. the vse of it inioyned not only that night, but during the vse of that [Page 177] Sacrament they must eate it seuen dayes; yet a strict penaltie laid on the non-obseruers of this ordinance verse 19.

Reason, of this ceremonie was because of their hast, impli­ed verse 34. & 39. and it was a custome, in haste to make vn­leauened cakes; Gen. 18.6.

To finde out the Ministery hereof, wee must consider that leauen is taken; First, in the good part, Matth. 13.33. for the Kingdome of Heauen; and so the opposition stands not here. Secondly, in a bad sence, for corruption in Doctrine and pra­uitie in life and conuersation; and so in this place vnleauened bread must be taken, as signifying sincerity in conuersation and truth, in doctrine; 1. Cor. 5.8. Matth. 16.6.12.

Vse, of this is to teach vs, that all that will partake of Christ aright, must be soundly instructed in the Doctrine of faith and puritie and innocencie of life; 1. Tim. 1.19. which belongs not only to Ministers but to all others as Eph. 4.15. Truth in Loue, which is the fulfilling of the Law; Col. 1.10.

2. That those that are either depraued in their iudgement, or corrupted in life and conuersation are not fit to eate of Christ as Idolaters, Heretikes; Gal. 3.1. malicious persons, &c.

3. From the metaphor of leauen, whose nature is, that a little doth season the whole lumpe. 1. Cor. 5.6. learne that we haue a speciall care to withstand euery error, &c. euery sinne, not contenting our selues that wee are not open Idolaters or notorious sinners, seeing a drop of poyson will infect a whole cup of medicinable potion, an one error or sinne, will make a breach in conscience, big enough to giue the Diuell entrance into the possession of all; so Heb. 12.15. when any roote of bit­ternesse doth but peepe vp, wee must nip it: and not only ought we to auoid the sinnes, but also infectious persons, as Here [...]ikes, Idolaters, prophane persons, not to be companions with them; 1. Cor. 5.13. Rom. 16.17.

Sowre herbes. Heb. it is bitternesse, which some expound bitternesse and anguish of heart: but considering that here is spoken of those outward things, where with it was to bee eaten: I take it to be rather meant of some sowre herbes, or sauce as the like.

[Page 178] Reason, of this was that they should haue a meanes to put them in minde of that anguish and vexation they suffered in E­gypt.

Mysterie implied is two folde.

1. That the profession of Christ is ioyned with affliction; Luk. Act. 14.22. 2. Tim. 3.12.

2. That to the partaking of Christ wee must come with contrition of heart; Matth. 11.28. Luk. 7.38.

Of this a double vse may be made.

1. That if wee looke to haue part in Christ, wee must not expect that all things should be sweete and pleasant; but in our professing of Christ, and inioying of him, we must looke to haue sowre sauce, to this sweet meate; lest in regard of the corruption of nature, this sweetnesse grow full sowre, and we loath it: wherefore as this must stirre vs vp to patience, so must it teach vs how to esteeme of afflictions, as of sauce to make vs rellish our meate, and to haue the more appetite to it.

2. That when we approach to Christ to reape any benefit by him, we must come with a contrite heart. Psal. 51.17.

IN this verse is set downe in what manner the passeouer, was to be eaten, expressed in foure branches. First, your loines girded; secondly, your shooes on your feete; Thirdly, your staues in your handes; Fourthly, ye shall eate it in haste.

In which in generall, we see that they imply a kindnesse to take a Iourney. The mysterie whereof is, first that there must be in vs a promptnesse and readinesse to that worke, where­unto God shall call vs, a duty much commended vnto vs in Scripture; Psal. 57.7. & 27.8. Matthew 11.12. Luk. 16.16. Psal. 40.7. Heb. 10.7. For such a promptnesse and readinesse, is a signe of th [...] willingnesse and cheerefulnesse of our hearts a [Page 179] thing most acceptable to God; 2. Cor. 9.7. And it reprooues he backewardnesse and sluggishnesse of men, to come to the ordinance of God, to preaching on the Sabboth, to the Sacra­ment, &c.

2. Hereb is signified that we bee ready, for our passge from the Aegypt of this world, vnro this Canaan of Heauen: for these were a type of the other; Matth. 24.42. 1. Thess. 5.6. Because we know not when our passage shall bee, as the Israelites knew not at what houre of the night they were then to depart.

This reprooues, the securitie of men, that thinke lest of their departure hence, as that common and wicked speech sheweth; I thought no more of it, then of my dying day. From which, want of due preparation, it commeth that when the time of departure is at hand, men become either dead in heart, and vn­capable of all comfort, like Naball, or like Belshazer, are fil­led with feare, horror, and amazement, winhin and without. Dan. 7.6. Let vs bee rather like the wise Virgins, and that faithfull Seruant; Luke 12.36. alwaies attending and looking for the comming of his Master.

Now come we to the particular branches.

1. Your loynes girded, which phrase is vsed in the Scripture, in a double respect.

1. For a close and fast girding of a mans apparell vnto his middle

2. For a trussing vp of his garments, vnto his girdle.

The former is taken from Souldiers, that buckle their Ar­mour together with their girdle; as God bid Iob gird vp his loines, when he would haue him stand to his defence, and an­swere for himselfe; Iob 38.3. & 40.2. in the like sence; E­phes. 6.14. and this sence is not here meant, for God would not that they should prepare themselues to fight with Pha­rao.

For the better vnderstanding of the latter sence, wee are to know, that in those Easterne countries, they went with long side gownes hanging downe to their legges, which were an impediment in trauelling, if they were not trussed vp. And [Page 180] therefore they being now to take a long iourney, God bids them trusse vp their gownes to their girdles; in this sence are 1. King. 18.46. 2. King. 4.29. & 9.1.

The mysterie is, that wee suffer not any thing to hinder vs in our course and worke that we goe about; this is not meant of such things that are vnlawfull and wicked, but of those that be lawfull, good, and as needfull as our apparrell, that if we obserue any hinderance to proceede from them in our ho­ly course, to be carefull to remooue it, which as it is meant; Ier. 1.17. Luk. 12 35. 1. Pet. 1.13. So without a metaphor it is plainely expressed; Heb. 12.1.

For it is a point of wisedome, when wee aime at any thing to remooue all impediments, or else we venture the losse of the thing we aime at.

Vse, That when lawfull things doe become hinderances, as they doe many times by our immoderate vse of them, our do­ting vpon them, or preferring of them to other better things; Luke 14.18. &c. wee doe take them away, and abridge our selues of them; 1. Cor. 7.31.

2. For reproofe of those that care not what burden they lay vpon their backes, how many offices they get, how much lands and liuings they heape vp, what pleasures, what com­pany they follow, though in the meane time they be by these things hindred from attending vnto better duties, to the wor­ship and seruice of God.

2. Your shooes one your feete.

What! were they wont to weare no shooes on their feete.

Answ. It may be when they tooke their repast, they had no shooes on, it being the custome to lie on Carpets, on which also they went. Ioh. 13.23.

2. It may be that they had shooes which they did weare at meales, and others which were for iourneyes, but there can be but a coniecture at these things.

Mysterie is, that for the furtherance we may vse all lawfull helpes. And for this cause as their is a fight, so is their Armor appointed. Eph. 6. where verse 15. wee are likewise comman­ded to haue our feete shod, with the preparation of the Gos­pell [Page 181] of peace, so that albeit the way which we must go through be rough and thorny, that is, full of afflictions, yet shod and furnished with the comforts of the Gospell, wee may goe on boldly without feare of pricking.

3. Staues in your hands.] Staues, we know, serues to helpe men in their iourney, and to rest themselues vpon when they are weary.

These staues are the promises of saluation, which must su­staine and vphold vs, as, Thy Rod and thy Staffe, they comfort me: Psal. 23.4.

Doct. From hence it followeth, That we ought to bee con­scionable in the vse of those meanes that God hath afforded vs for to helpe our infirmities, as in all things to consider the re­ward, &c. Heb. 12.2.

And it reprooues those that are bold and presumptuous of their owne strength and abilitie, and refuse the meanes appoin­ted, whereby many times they fall away.

4. And yee shall eate it in haste.] This is the last ceremony, and it is laid downe as a reason of the former. And the reason of this reason is expressed, vers. 33. For God intending to bring that great iudgement on the Egyptians; and foreseeing how the Egyptians would thereupon deale with the Israelites, by forcing them to bee gone vpon the sudden, hee doth thus pro­uide, that they should be all in readinesse to depart.

Doct. God is carefull to prouide helpe for his people, when they are in any streights. When the World was on the sudden to be drowned, he caused Noah to make an Arke before hand to saue himself. When the Children of Israel trauailed through the Wildernesse, and were to depart from euery place on a sud­den at the rising of the Cloud and Pillar of fire, God caused them to dwell in tents, and not to build houses. So that euery way he doth fit and prepare his people to those states that hee meanes to bring them. For he that fore-warned, is fore-armed; and troubles that come on a sudden, make men at their wits end, and cause many distractions.

Vse is, to be carefull in vsing the meanes that God hath pro­uided for our good, as because the comming of the Sonne of [Page 182] man is sudden, to watch; because as death leaues vs, so iudge­ment will find vs, and the houre thereof vncertaine, it teacheth to be alwaies prepared for death. Thus though they come on a sudden, they shall not be sudden to vs, &c.

The mystery hereof is, that in this world we haue no place of abode, but must alwayes be, as still going out of it. A point manifest by the line of the Patriarkes, by the Children of Israel in the Wildernesse liuing in tents: See Heb. 11.9, 10. 2. Cor. 5. 2. Phil. 1.23. 1. Cor. 15.31. Wee must therefore make haste, and vse the things of this world in haste, because wee haue a long iourney to goe, and know not how much time wee haue thereunto. To this end let vs learne, as Psal. 90.12. and be as the Apostle, Phil. 3.13. where the metaphor is taken from runners, that looke not vnto that which they haue runne, but how farre they haue to runne yet vnto the marke.

This haste is to bee made, first, for feare of hurt that may come by abiding. Thus the Angels hastened Lot out of So­dome, lest he did partake of their punishments. So must wee haste, because of temptations of that body of death wee carry about, of snares, allurement and disgraces, &c. whereby we are drawne to forsake the Lord.

Secondly, the expectation of a benefit causeth men to make haste; the benefit that commeth to vs, is freedome from sinne, eternall glory, and the enioying of all good, &c.

Some adde vnto these a third right, namely, that they did eate it standing. Where of albeit there be some probability, be­cause of the former circumstances (which neuerthelesse might be all done sitting after their vsuall manner) yet it is not expres­ly set downe, and so no inference can be drawne from it, that th [...]refore the best manner of gesture to eate the Lords Supper is standing.

Now in generall concerning all these forenamed Rites, we may obserue this property; that some of them were onely peculiar to this Passeouer, and to no other: as first, that the Lambe should be kept foure dayes, vers. 3.6. Secondly, the li­berty they had to chuse a Lambe, or a Kid. Thirdly, the sprink­ling of the blood vpon the doore-posts. Fourthly, all those [Page 183] next before mentioned, of eating it with their loynes girded, &c. Fifthly, the not going out of the house vntill the morning. These Rites were then commanded and vsed, in regard of the present circumstances and occasions, but were neuer in vse after­ward. And this may appeare in that, at the second institution of the Passeouer, when it was ordained to an anniuersary rite, they are not repeated, nor yet were performed by Christ, when he did abrogate the same.

And this we may obserue, that there may be rites in the first institution of ordinances, which are not of perpetuall vse. So in this Passeouer they were to keepe their houses, and to sprinkle the blood onely at this time, because at this time onely the de­stroyer was to passe by: and likewise to eate it in such haste, because now onely they were to bee gone out of Egypt on a sudden. So in the Lords Supper, Christ vsed vnleauened bread, because at that time there was no leauened bread to be eaten: also he celebrated it at euening, because it was immediately to succeede the Passeouer, which was eaten at Euen. So hee sate at the Lords Supper, hauing sate before after the fashion of the Countrey at the Passeouer.

A rule to know when such rites are occasionall, as if they be not expressed in the words of the institution of the ordinances. Seeing therefore the gesture of sitting, is neither by the Euan­gelists, nor Saint Paul, repeating the institution, expressely set downe, wee are herein to submit our selues to the orders ap­pointed by the Church.

COncerning the time of the celebration of the Passeouer, we are to note, first, the beginning; secondly, the continu­ance.

1. In the beginning obserue; first, vpon what occasion it was ordained: secondly, on what time of the yeere celebra­ted.

First, the occasion was that great deliuerance from Pharaoh, and that bondage wherein the Egyptians held them; the same night that this deliuerance was to bee sent, this Passeouer was instituted. God so disposing of it, first, in regard of himselfe, to shew that this deliuerance came from him, in that euery thing came to passe according as he had before signified. Secondly, in regard of the people, to strengthen their faith and hope, that seeing all things accomplished according to this signe, they might beleeue in God, and haue their hearts enlarged to praise and trust in him.

Secondly, the time of the yeere on which it was celebrated, is set downe, vers. 18. In the first moneth; that is, in the Spring time, answering in part to our March. The fourteenth day of the moneth; at the full of the Moone, after the Spring Equinocti­all. God making choice of this time, that euen the time might stirre vp their hearts, and encourage them to hope for a deliue­rance. Also it was a type of Christ, whose comming brought with it the Spring of grace, of knowledge and illumination, &c.

Quest. Here a question may be moued, whether they were strictly bound to obserue alwaies this time, and no other.

Answ. To this we answer in generall, that they were not so strictly tied vnto this time, as that vpon no occasion it might be altered. This appeares by that story which is recorded, Numb. 9. vers. 6. to 14.

Out of which we may note these points;

First, that God requires not impossibilities of his children, but doth dispense euen with his owne ordinances in case of ne­cessity, [Page 185] as here in case of legall vncleanenesse, by burying a dead man, God gaue them liberty to alter the time vnto another moneth. So in the wildernesse was Circumcision, because of the vncertainty of their iourneyes; and so there may be many necessary occasions to hinder a man from the Sacrament, and so I doubt not, but if a man that hath long lyen bed [...]ed, should haue a feruent desire to receiue the Communion, the place might be altered, and it might be celebrated in a priuate house there being company sufficient to make a Congregation, the like may be said of Baptisme.

Secondly, that it is better to forbeare for a time, then being vnprepared, to come to the Sacrament. Against this may bee obiected the example of those that came vnpared to the Passe­ouer, 2. Chron. 30.17, 18. But wee answer, that God shewed his displeasure at this, in that he plagued them, ver. 20. although at the prayer of Hezekiah, and their own repentance, no doubt he healed them. Also they had honest hearts, and did this in ignorance, wherefore hee passed by their infirmity. Now if there might bee Legall vncleannesse without sinne: and yet those that were thus vncleane, might not come to the Passeo­uer, much more ought wee that are indeed defiled with sinne, abstaine for a time, lest being vnprepard, we make the Sacra­ment vnfruitfull vnto vs, and an occasion of bringing iudge­ment vpon vs, 1. Cor. 11.28.

Thirdly, that we doe not wittingly and willingly hinder our selues from the Table of the Lord. For these men were grieued, that they could not come, as appeares by their complaint to Moses, which shewes they were necessarily hindred. And vers. 13. wee see a great iudgement threatned against such as might come, and did neglect it.

Wherefore it must be a matter of necessity that hinders vs, and not euery pretext that wee make vnto our selues. So like­wise many will make themselues vnfit, by continuing in malice and anger against others, by which meanes they continue still in impenitency, and also shew their light esteeme of Gods or­dinance.

Fourthly, that if we be necessarily hindred at one time, wee [Page 186] labour to make it vp at another, hereby shewing our true desire and religious care.

2. Concerning the continuance of the Passeouer, we are to note, first, how long it lasted at once for the celebration of it. Secondly, how long it lasted in the continuall succession of it from yeere to yeere.

Concerning the former, it was celebrated seuen whole daies, vers. 15. to the end that it being a great ordinance, a memori­all of a great benefit, and a type of a greater, it might haue a so­lemne celebration. Now it was kept seuen dayes, because it was iust seuen dayes before their full deliuerance accomplish­ed: for the first day they came out of Egypt, and the seuenth, they passed ouer the Red Sea.

Here two questions may be asked:

First, whether they might increase, or diminish the number of these dayes?

Answ. No: they might not alter the dayes, to the end that the mystery might be alwayes had in remembrance, and be an occasion to declare vnto their children, when they should aske them the reason of them, all the circumstances of that deliue­rance.

But in the 2. Chron. 30.23. we reade that it was kept four­teene dayes.

Answ. First, they kept indeed a Festiuall seuen dayes ouer, but it was not the Passeouer. Secondly, if they did celebrate the Passeouer seuen daies longer, it was because many were vn­cleane amongst so many people, who could not goe home and come again the next moneth, and so they thought that it might be continued other seuen dayes, so that it was extraordinary: vpon that Law, Num. 9.

Quest. 2. How these seuen dayes were celebrated.

Answ. 1. In generall all these seuen dayes were holy, Leu. 23.4.

2. But yet we must distinguish betweene the first and the last day, and the fiue middlemost. The fiue middle were holy in these respects:

First, because that rite of eating vnleauened bread was to be continued.

[Page 187]Secondly, because on all those seuen dayes there were ex­traordinary sacrifices to be offered, proper to those dayes, be­sides the continuall morning and euening sacrifice, Leuit. 23.8. Numb. 28.23.

Thirdly, because the people were to come together mor­ning and euening to worship God, and to feast together in a holy reioycing in the Lord, 2. Chron. 30.22. Luk. 2.43.

But the first and seuenth were in a peculiar manner, and more strictly holy. First, because on these dayes there was an holy Assembly, vers. 16. Leuit. 23.7, 8, Nvmb. 28.18, 25. What this holy Assembly was, see Nehem. 8.2, 3, 5, &c.

Secondly, in regard that they were not to doe any seruile worke on these dayes, vers. 16. to the end they might haue the more liberty to worship God, and not to be tyred and wearied with labour on the fiue dayes.

THe last thing to be considered, is the necessity of this Sa­crament of the Passeouer, and so consequently of the Lords Supper, instituted in the roome thereof. That there was a necessary obseruation of it, appeares in two respects: First, because it was expressely and simply commanded of the Lord, vers. 14. Secondly, because of the penalty laid vpon those that should wilfully neglect, or contemne it, vers. 15. for although onely this particular Rite of vnleauened bread be here expres­sed, yet by a Synecdoche wee must vnderstand it of the whole Ordinance, so that the contempt or neglect is not onely of this rite, but of the whole Ordinance, as appeares by comparing this with Numb. 9.13.

That we may more distinctly see wherein this necessity con­sists, we are to consider in generall; that a thing is then said to be necessary, without which another thing cannot bee. Now this is vsed in two respects; first, for a thing that is absolutely necessary, without which a thing cannot possibly be, so as are [Page 188] the causes of things said to be necessary. Thus Christs death is absolutely necessary for our saluation.

Secondly, it is taken for that which is necessary by conse­quence, for the better effecting, and more easie performance of a thing.

The Sacraments are necessary; not as causes, for then should they giue grace and saluation. But they are necessary as a meanes of saluation, and that also not simply: for so is Faith the meanes, and this commeth by hearing of the Word, but in these two respects: first, because God hath commanded them, they are his ordinances to trie our obedience; and so although we should reape no benefit by them, yet were we to obserue them. Secondly, in regard of our need, because we are carnall, and are most moued with things obiected to our senses, not so much apprehending spirituall mysteries, and therefore for the helpe of our vnderstanding, and strengthening of our Faith, God ordained the Sacraments, that so more particularly wee might apply Christ to our selues.

Therefore wee must distinguish betweene the outward signes, and the thing signified.

Christ is that which the Sacrament represents, now to feed on Christ, to celebrate this Passeouer (for so is he called) is ab­solutely necessary, without which no saluation, Ioh. 6.53. But as for the Elements and other Rites, they are necessary but in part, not as causes, nor as meanes simply, without which there were no partaking of Christ, but in regard of Gods command, and our better helpe.

In the Penalty obserue, first, the Extent thereof; secondly, the Persons against whom it is denounced.

1. The Extent is in these words, [that person shall be cut off from Israel.] To take this in the largest extent, it setteth forth three things:

First, that those that offend against this charge, shall bee se­parated from the communion and fellowship of the people of God, and so be accounted as Heathen men, 1. Cor. 5. last, allu­deth hereunto.

Secondly, the taking of them cleane from the face of the [Page 189] earth, either ordinarily by the sword of the Magistrate: for so this cutting off is taken, Exod. 31.14, 15. or extraordinarily by the hand of God.

Thirdly, a depriuation of saluation and debarring from life eternall, a cutting off from hauing fellowship with the body of Christ hereafter, because here they so little regarded the com­munion of his members; as Psal. 69.28.

2. The persons against whom this iudgement is threatned, are plainely set downe, Numb. 9.10, 13. Where we see, that if vrgent causes did hinder any one, God in that case did dispense with him, but if when he might conueniently keepe the Passe­ouer, and was not hindered by the prouidence of God, he did then neglect it, then was he liable to this punishment.

We see therefore that the Iewes were bound in conscience to the obseruation of the Passeouer, as they also did, vers. 28. and in times succeeding, when they were growne carelesse, or had forgotten the ordinances of God, we see that godly Kings considering the great necessity of it, had great care to restore it to its former obseruation; as Iosiah and Hezekiah, 2. Chro. 30.

To apply this to our selues, seeing that there is as great ne­cessity of our Sacraments, as of these of the Iewes, as great a penalty denounced against the wilfull contemuers and negle­cters of ours, as of theirs, we haue as great need of these helpes as they, and as great benefit redounds to vs as to them, it fol­lowes that we are as strictly bound vnto the obseruation of the Sacraments as they were; and therefore we are not to think [...] it a matter arbitrary, and left at our choise, but to make con­science to come, when God by his Minister doth inuite vs.

2. Againe, as here is condemned all wilfull profanation, and contempt of the Sacraments, so likewise is reproued that super­stitious conceit that many haue of the necessity of it, who if they be sicke, will haue the Sacrament brought to them, &c.

GVile is a spirituall deceit, whereby a man de­ceiues himselfe before God in the matter of his saluation.

The kinds of it may bee reduced to foure heads.

1. Guile, in respect of Gods fauour when a man is deceiued by a false perswasion, that he is in the fauour and loue of God. This is done three wayes:

1. By comparisons; when a man compares himselfe either with himselfe, or with grosse notorious sinners that come farre behind him in goodnes, or with ciuil righteous men. As did the Pharises, Luk. 18.11, 12. such are said to bee aliue whithout the Law. Rom. 7.9.

2. By reason of temporall blessings, which because a man doth enioy plentifully, so he straightway concludes, that he is beloued of God.

3. Lastly, which is the most fearefull, when men being pu­nished with crosses and calamities, doe hereupon gather, that God loueth them, saying, that they haue their punishment here, and so they shall escape hereafter; though in the meane time they neuer repent of their sinnes, and leaue their wicked cour­ses, for which end God did thus punish them.

2. Guile and deceit of the heart in respect of Sinne; this is either before or after the committing of it.

Before the committing of a sinne, a mans hear [...] deceiues and beguiles him foure wayes.

[Page 119]1. By perswading him, it is but a small veniall sinne; so extenuating it, as a matter not much to be stood vpon.

2. But if the sinne doe seeme great and vgly, then it labours to make him beleiue that God seeth it not, he takes no notice of it.

3. If this perswasion take no place, but that he thinke God will see it, then it suggesteth vnto him that he will not punish him for it, he will passe by it, &c.

4. If all this serue not the turne, then it perswadeth him, that repentance may easily be had for it, that he will repent for it a­fore he dies, &c.

After a sinne committed, the guile is threefold.

1. A mans corrupt heart will endeuor to bring him to a loue and liking of that sinne, and make it seeme pleasant vnto him, that he may not repent for it.

Secondly, or else to cause him to defend it by colourable shiftes and excuses, that he may seeme to doe it lawfully.

Thirdly, if it doe begin to gripe him, and to pricke his con­science, then doth it labour to choke this griefe and sorrow, and so to hinder sound repentance, and that three wayes:

First, by merriment, when a man thinkes it but a melancho­ly, and so gets him among merry companions to musicke, and such like, to driue it away.

Secondly, if so it leaue him not, then hee performes some short humiliation for fashion sake, without true sorrow indeed, that so hereby hee may as it were, get himselfe out of Gods hands.

Thirdly, by some ceremony or other; as when some coue­tous extortioner that gets his goods vnlawfully, and neuer thinkes of restitution, vpon his death bed, or before, will giue somewhat to build an Almes-house, and so make amends for all. This is but a ceremony as it were.

3. Guile, in respect of vertues and graces, when a man de­ceiues him [...]elfe with a counterfeit shew of them; as

First, when he perswades himselfe to be a true worshipper of God, because he frequents the places and exercises of his ser­uice.

[Page 192]Secondly, to bee a true Christian, because he performes the outward duties of Religion.

Thirdly, when hee beguiles himselfe with the shadow of Faith and repentance, and all other particular graces, whereof there is no one but may be counterefited.

Fourthly, guile in respect of the Word, and workes of the Spirit: for first, a man may haue, first, knowledge of the Word; secondly, assent vnto this knowledge; thirdly, a man may make profession of it; fourthly, yea, he may stand for the defence of the truth thereof, and yet may he be beguiled with a false hope of his good estate; all things being wrought in him by that wonderfull power of God, whereby hee causeth euen the wic­ked and vngodly to giue testimony to the truth of his Word.

Secondly, there may bee wrought in him, first, a kind of loue and ioy in the Word; secondly, a willingnesse to heare it; thirdly, a reformation of some sinnes and corruptions in the life and conuersation (which is done by the restraining, and not sanctifying Spirit,) as there was in Herod, Mark. 6.20. with diuers the like graces; and neuerthelesse as Herod did, he may nourish some one bosome sinne, and so be farre from the state of sound conuersion.

Diuers other such deceits there are, but these are the princi­pall: which things seeing they are so, and that the heart is de­ceitfull aboue all things, yea, and who can know it?

Let vs labour and learne, first, to suspect our hearts, and not trust them too farre, but by due examination find out the wiles and subtilties thereof. Secondly, to get vs sincere and vpright hearts.

THe scope and drift of the Apostle in the latter end of this Epistle, is to stirre vp Christians to walke worthy of the vocation whereunto they were called, Chap. 4.1.

Hee heere shewes how they should walke, viz. 1. In the practice of the duties of their generall calling of Ch [...]st [...]anity, which are set downe in the fourth and part of the fift Chapter, vnto the 20. v [...]rse.

2 In the performance of the duties belonging to their particular [...]llings. 1 In generall, verse 21. hee layeth down the [...]uty of subiection, which is a generall and common duty belonging to all callings, both infe­riour and superiour, of Magistrates and Ministers, yea, Ki [...]gs themselues.

Now this subiection must be in the feare of the Lord, which sh [...]weth first the cause of it: it ariseth from the fea [...]e of the Lord, Deut. 5.29 E [...]clesiastes 12.13. For this bridles our vnruly corruptions, which be other­wise vntoward and stubbor [...]e, to yeeld r [...]ady and cherefull obed [...]ence. 2 This shewes the restraint and manner of p [...]rformance, Col. 3. Ephes 6. It must be done in the Lord. When our submission goeth against the Commandements of the Lord, no good issue commeth from it: as in S [...]uls obeying the people, 1 Sam. 15.15, 21. and also of Aa [...]ons yeelding to the children of Israel in making the calfe, Exod. [...]2. for God is the highest: and againe, God is our Iud [...]. This caution must be vnder­stood in all particular d [...]ies t [...]at ensue.

[Page 2]Now from this gen [...]rall ground, the Apostle comes to some particular functions, or callings, and the duties belonging thereunto.

Hence wee learne this instruction from this, in that the Apostle stayeth not in the general duties of Christi­anity; but from thence descendeth to the particular offices of such generall callings: that it is not sufficient to performe the generall duties of Christianity, vnlesse we practise the seuerall duties of our particular vocati­ons, as the Apostle heerein is as carefull to set downe the one as the other, and to the Colossians the like, Chap. 4.5. And the Apostle Peter in his Epistle exhorts, and in the 2 Chap. ver. 15. of Titus, the A­postle shewes, that this is a thing that the Ministers ought to teach the people, as is plain also in the 5 Com­mandement, in which euery one, is ranked into cer­taine degrees.

There are 4 considerations to stirre vs vp:

1 That those seuerall places and callings wherein we are set, are appoynted of God, and that hee prescribes the duties belonging vnto them.

2 That the particular callings wherein wee are set, serue to make vp the comlinesse of the Church of God, and the beauty of the body of Christ Iesus: now wee disturbe this comely order, when we either exalt or debase our selfe too much, or liue out of our callings.

3 These are the bonds whereby wee are bound and knit one to another, and by which wee both doe much good, and reape much profit one of another, Eph. 4.16.

4 That the generall duties of Christianity cannot better be shewed, then in the practice of our particular duties of our seuerall callings.

Vse. 1 That euery one doe obserue that place wherein God hath set him: herein we must haue recourse to the word, which shewes vs direction to walke in the same, Tit. [...].9, 10. heereby shall wee adorne the Gospell of Christ in all things.

[Page 3]And wee may well say without breach of charity, that they who are not carefull to performe the duties of particular callings, are no good Christians, whatsoeuer shew they make abroad: as an vnconscionable Minister in his calling, cannot possibly be a good Christian.

2 Generall doctrine is, in that the Apostle doth make choice of those callings that serue to build vp a family: all which in 3 ranks he reckoneth vp very acurately, and is very earnest, copious and large in vrging the duties of them.

Hence wee learne, that the particular callings of a family are some of those that belong to Christians, and such as in which wee ought to be diligent in ob [...]er­uing the duties of them.

The reason is, because the family is the seminary of the Church and Commonwealth, & as it were the Bee­hiue, which heere and there sendeth swarmes forth: So all men came first from the family of Adam and Eue; after the floud from the family of Noah: therefore great care is to be taken heerin, seeing in families all men are first trained vp, and ought so to be instructed, that they may be profitable members afterward of Church and Commonwealth.

Therefore those that haue no other calling but onely of a family, ought not to be discomforted and troubled in conscience, as if they had no calling at all, because they haue no publike calling; but they ought to k [...]ow that such callings are warranted by the Word of God, wherein they may haue busines enough to imploy themselues, if they be conscionable in performance of it: [...]nd the more free they are from pub [...]ike callings, the more care and diligence in gouerning and instructing their families ought they to haue.

2 For those that haue another publike calling, to tell them, that by this, they are not exempted from the calling of the family: for the duties of the one doe not crosse the other: as Iosua was a captaine of the host [Page 4] of the Lord: yet what said hee? I and my house will serue the Lord, Iosh. 24.15. E [...]i a good man otherwise, was vnconscionable heerein: so was Dauid in bringing vp his children: and we know what issue was of both famili [...]s, 1 Tim. 3.9. [...], he that cannot rule and or­der his family well, cannot rule the Common-wealth well: so a stubborne chi [...]de will neuer proue a good sub­iect. These doctrines ser [...]e as pr [...]paratiues to the en­suing duties in our particular vocations.

Now from those general doctrines, we come to handle the du [...]ies that belong to the particular callings heere mentioned: and first, to shew the duties [...]o belong to man and wife.

Fitly doth the Apostle beginne with the married couple: 1 Because in the beginning of the world, this was the first, as Adam and Eue were married and ioy­ned together by God, Gen. 2. before either seruants or children were any.

2 Because they are the chiefe in the familie, hauing the gouernment thereof, and so are the guides and ex­amples to others: and if they carry themselues lewdly, their seruants and children will be ready to follow their examples. So then their fault is double. 1 In neglecting [...]heir owne duties, and so wronging one another. 2 In giuing offence and ill example to others.

Now come we to the duties belonging to them, in which we will proceed in this order: 1 to lay downe the generall duties that belong to both.

2 To lay downe the seuerall duties of their particu­lar callings.

The former are twofold, either

• de Necessitate,
• de Honestate.

either such as are ab­solut [...]ly nec [...]ssary for the pr [...]seruing of the marriage knot, or such as are meete and conuenient to be done for the better preser­uing of it, and furth [...]rance of their mutuall helpes and comfort. Those that are absolutely necessary, are two.

• [Page 5]1 Chastity opposed to adultery. By both which the marriage knot is bro­ken.
• 2 Cohabitation oppos [...]d to de­sertion. By both which the marriage knot is bro­ken.

Chastity is a vertue whereby we possesse our vessel [...] in holin [...]sse and honor, 2 Cor. 11.2. 1 Thes. 5. in a gene­rall intent is it vnderstood of all purity.

But in 1 Thes. 4.4. of the chastity of the body. It is twofold, either of

• single life, & this either of those that were neuer married, or such as are widdowes or widdowers. Of such, 1 Tim. 5.16.
• Married estates, Tit. 2.5.

This note against the dotage of Papists, who thinke that chastity and marriage cannot stand together, whereas the Apostle called the marriage bed vndefiled.

Now this is a mutuall duty to be performed of both. 1 Cor. 7.4. the man and the wife, neither of them haue more liberty than the other. It is also absolutely ne­cessary, because adultery doth break the marriage bond, Pro. 2.17. Mat. 5.3 [...]. Mat. 19.9. Where the exception sheweth, that adultry breaketh this bond: so that if the man marry another, hee is not an adulterer.

Reason is euident, because in adultery they make themselues one flesh with a stranger, 1 Cor. 6.16. Now this neer vnion can be but betwixt two. The vse is ther­fore that we obserue this cou [...]sell of the Apostle, 1 Cor. 7 4, 5 and of S [...]lomon, Pro. 5.17 18, 19. Shewing here­by, that if we haue a delight in our wiues, and comfort our s [...]lues with one another, truely to loue one another, we shall the better auoyde strange flesh: Considering also that it is a point of so great consequence, and adul­tery such a sinne, as God himselfe will iudge and auenge. If we haue also an eye to the feare of the Lord, then wee haue Gods promis [...], Prou. 2.16. and 6.20, 24. and [...] will keepe vs as it kept Ioseph, Gen. 39.9.

Cohabitation is, that the h [...]sband and wife dwell to­gether, enioying the mutuall h [...]pe and comfort one [Page 6] of another, 1 Pet. 3.7. 1 Cor. 7.12, 13. Where the A­postle vseth an argument, which if it hold in those mar­riages where one party is an Infidell, much more then where both are Christians: and this was meant, Gen. 2. vlt. in that commandement, that a man should leaue all, and cleaue to his wife: and this is the ground thereof. Reason is twofold, drawn partly from the benefits that come by Cohabitation, as, first because all marriage duties are hereby better performed, loue increased and preserued, the gifts and graces bestowed on either of them shall be better obserued, and so God shall be more praysed and glorified, their affections more neerly knit together: for absence doth alienate affectio [...]s, &c.

Partly, from the hurts proceeding from the neglect thereof. 1 A neglect of the duties of marriage. 2 A hin­derance of breeding and begetting holy seed. 3 A lying open to the snares and temptations of Satan, to many noysome lusts, and occasion of falling into adultery.

Now this is absolutely necessary, 1 By consequent, because it giueth occasion to adultery, wherby marriage is broken. 2 Simply in it selfe, in the vttermost extent. If it be an obstinate, wilfull and finall desertion, it doth directly breake the bond. But will some say, How shall we know whether it be such a desertion or no? We may know it by these two signes:

1 By the open profession of the party forsaking: as if he be a Papist, &c. and [...]o refuse obstinately to abide and dwe [...]l amongst those that are truely religious: Heereby hee manifestly proc [...]aimes, that his departing and desertion is obstinate, and that hee will neuer re­turne againe, 1 Cor. 7.15.

2 By the continuance in this separation, as is further manifested by the comparing it with the statutes of Colledges, from which i [...] any one abs [...]nt himselfe for such and such a time, without giu [...]ng notice thereof, and without any necessity, this his separation an [...] desertion is adiudged wilfull, and hee expuist, ipso facto. So the [Page 7] Lawes of the Land haue determined vpon seuen yeeres absence.

Obiect. But there is nothing for which a man may put away his wife, or shee her husband, but onely for a­dultery, and so not for desertion.

Answer. Indeed nothing doth dissolue the band by diuorce and putting away, but adultery, of which the places, Math. 5. Mat. 19. are to be vnderstood: but yet besides this, there are other causes whereby wed­locke is dissolued: as namely death: and so also by deser­tion: in which case vpon complaint, the Magistrate doth relieue the innocent party wronged.

Quest. Whether it be simply vnlawfull or no to be absent for a time? No, if it be not in the vttermost ex­tent: 2 If it be with mutuall consent, 2 Kings 4.22. Pro. 7.19, 20. 3 If it be for weighty affaires, either for family or other occasions by vertue of ones calling, as of Courtiers, Lawyers, Mariners, &c. 4 If it be for an ineuitable impediment and necessity, as if a man be taken captiue, or the like.

But these cautions in all must be obserued, that it be a departing with griefe and sorrow, euen as if it were a pulling of one member from another. 2 That there be a returne againe so speedily as possibly they may▪ and lastly, in the time of their absence, to supply their pre­sence by frequent intercourse of letters, sending tokens of mutuall loue, and enquiring of one anothers well­fare, &c.

From hence wee may learne, first, the erronious opinion of the Canonists, that hold that there is no­thing that doth breake the band, neither adultery, nor desertion: yet they hold many causes of separation from bed and boord: so the band shall remaine, yet they shall haue no meanes of performance of marriage duties.

2 This condemnes them that thinke themselues ne­uer well and merry, but in the absence one of another: as they that [...] abroad when their wiues are at home, [Page 8] and such as send their wiues into the countrie, &c.

The other common du [...]es that are meet and co [...]ue­nient, and indeed nec [...]ssary for the well being, a [...]d com­fortable, good, religious, a [...]d peac [...]able estate of marri­age, and b [...]tter pr [...]eruing of that knot. These are two­fold, either as they are both ioyntly to performe to o­thers: either [...]uch as they are mutually to performe one vnto ano [...]her.

And they are two.

• 1 Loue, Titus 2.4.
• 2 Prouident care for the good one of another.

This loue is the bond of perfection, Col. 3. and it is the ground of all other good duties, and the cheerefull and ready performance of them. So that if any duties be neglect [...]d between them, then hence may we gather the ground of it, viz. want of loue.

But let vs s [...]e what kind of loue the Scripture heere requireth: it must not bee a m [...]ere naturall loue, or a worldly loue: but it is a spiritua [...]l loue, arising from obedience to Gods commandement, and a conscience of his ordinance. That loue that is for the things of this world, as for honour, riches, beauty, &c. is fading and continues not, because take away the cause, take a­way the [...]ffect: those worldly things decaying, the loue thereof must also needes decay; farewell it.

But the spirituall loue grounded vpon the considera­tion of Gods ordinance, is firm and constant, and lasteth alwaies, because th [...]y consid [...]r that God hath ioyned them together; and so, because she is my wife, because he is my husband, &c. ther [...]fore they loue one another. This cōdemnes the vnnatural practice of those that can­not affect one another, but loue any other rather then th [...]ir owne wiues and husbands, yea, because th [...]y are their husbands or their wiues: as many will say, I could loue him, if he were not my husband, or if shee were not my wife.

2 Duty: The former doth especially respect the affe­ction, [Page 9] this the action: that they bee prouident and carefull, one for the good of another, Prou. 31.1. This good standeth in foure things. 1 In the soule. 2 In the body. 3 In the goods. 4 In the good name of one another: in which the good or ill of one another doth consist: for all together, this is a generall meanes to be vsed, namely, Faithfull and daily prayer one for an­o [...]her; for the meanes to obtaine any blessing of God, is pray [...]r, Iames 5.16. This to be performed continu­ally without ceasing: so Gen. 25. Isaac prayed for the barrennesse of his wife. And this must be done both in­wardly by themselues in their secret prayers, and also one with another. So Isaac is said to haue prayed with or before his wife, Gen. 25.

1 For the soule: either to winne them and conuert them; or to build them vp further being conuerted: For the former, see 1 Peter 3.1. 1 Cor. 7. The reason is, because this bond is not onely, and so much for carnall respects, as indeed for the good of the soule: as for this respect, they are called the bonds of ministration.

And this is not only between those where one party is an Infidell, but also if he be a prophane person and not yet called.

For the latter, namely, edifying of one another, this must be done. 1 By remoouing the impediments which may hinder this spirituall edification, the great­est of which is sinne; wherefore we must watch one o­uer another for the auoyding of sinne.

This watchfulnesse shewes it selfe a waies: 1 preuen­ting of a sinne, if we see them purposed to commit any, as Rebecca did preuent Isaac in blessing Esau, which if according to his purpose he had done, hee had sinned. 2 In redressing of any thing that is out of ord [...]r, as Zip­porah d [...]d redresse that fault of Moses child, who neglect­ed the circūcision of his child. Here also is place for ad­monition, whereby the faults one of another are amen­ded, as Naamans se [...]uant did, and Abigail also to Nabal. [Page 10] This milde and gentle admo [...]ition doth especially be­long to the husba [...]d.

2 By vsing the meanes of [...]difying one of ano [...]her, for the cherishing of the graces in either of them, as by obseruing them; and by praising and w [...]se commenda­tions of them in one another, 1 The. 5.11. [...]nd the good example of each other for the increasing of them. This condemnes those wiues and husbands that hinder the saluation one of another.

3 Concerning the welfare of the body and person of one another, Eph. 5.28, 29. this duty is well set down by the Apostle, that they should nourish and cherish one another in all estates and co [...]ditions.

Yea, this G [...]n. 2.18. is the maine end of their com­ming toge [...]her, Prou. 17.17. A true friend is alwaies constant in his loue, alteration of stat [...]s cannot alter his affections. If this be true of friends, much more then betweene man and wife. This appeareth in Rebecca that had a tender care of her husband, so that shee knew what hee best loued, and so prouided it for him, Gen. 27.9.

This serues to reprooue the vnnaturalnesse of those that grudge one another things conuenient in any sick­nesse, &c. The husbands complaining of great charges, the wiues of their labor and paines: and so making their afflictions more h [...]auy and grieuous; as two Oxen in the yoke, one drawing backward, as Iobs wife did, Iob 2. See Iob 19.17.

Of this so let vs be perswaded, that when God laies the crosse vpon one, God layeth it vpon the other, for the tryall of their patience.

4 Concerning the good name one of another, that the good name of the one ought to bee as deare vnto the other as their owne name.

Such a care had Ioseph of Maries good name, Mat. 1.19. And so Bathsheba was in the 2 Sam. 11.5. carefull for Dauids credit.

[Page 11]For▪ Pro. 22.1. Eccles. 7.3. A good name is bet­ter then riches, then life, yea, then any thing else.

Againe, how will this knit their hearts together, when they perceiue each other care for the credit one of another, as the contrary bringeth heart-burning, contention, iealousie, and debate betweene them?

For the performance heereof, these 4 things are to be marked.

1 To haue a care to preuent an ill name: in which, we must haue respect to these 3 especiall things.

1 What the wife doth relate of the husband, or he of her.

2 What they doe heare; to take heed of their eares.

3 To take heed to their iudgements, what censure they giue of it.

For the first, that they diuulge not their infirmities, 1 Pet. 4.8. but couer and hide them as Ioseph did. This condemnes those that discouer and lay open their hus­bands and wiues imperfections; which fault is so much the greater in these two respects.

1 Because these two being so neerly linked together, doe know more by one another, than any other, and so if these blaze their imperfections abroad, it is a most foule fault.

2 B [...]cause of all, they are most bound to seeke the cre­dit one of another: For the bond betweene man and wife is more neere than betweene father and sonne, as appeares, Gen. 2.24. So that if Cham were cursed for discouering his fathers fault, much more shall such a husband or wife be accursed, that lay open the infirmi­ties one of another.

2 For our eares, that they be not open to receiue newes and tales one of another, that our eares be not ready and willing, itching to heare false rumors and surmises. Our iudgement must be very sparing or very charitable: that we suspend our iudgement, and not straightway rashly giue our censure, as Ioseph by all likelihood did of Mary: [Page 12] otherwise there will be many euill surmises, iealousies, and suspitions.

Or if wee giue our censure, it must be in loue: the properties whereof, the Apostle setteth down, 1 Cor. 13.7, 8. either that we int [...]rpret it, if it be doubtfull, in the best part, or that we mitigate and extenuate it so farre as well wee may: as Abigail did mitigate to Dauid her husband Na [...]als faults, whereas Michol did exasperate and aggrauate her husbands infirmitie, as she thought.

2 For redressing of an ill name; that if an ill report be rais [...]d, that the wife hide it not from her husba [...]d, but discouer it to him, that if the report be vpon iust ground, hee may be brought to r [...]pentance; if vpon suspicion, that hee may be warned to preuent it.

3 For the procuring of a good name: that they gladly report and diuulge their good parts, as the husband of that good wife, Pro. [...]1, 28. and willingly to heare the good report one of another.

4 For the preseruing of a good name, they must, if they heare a good report of one another, giue notice thereof to each other, not to glory in it themselues, and to be proud of it, but to glorifie God for it.

For the manifestation of this care, this must bee vsed, viz. that both reioyce and grieue mutually, for the good or ill name one of another, by which simpa­thy and fellow feeling our loue and care of one anothers credit will plainely shew it selfe.

4 Concerning the goods of one another, that as they h [...]ue a mutuall right in the possessiō of all, so they ought mutually to be prouident for the wealth and good estate of each other, to preserue and increase it: this is a com­mon duty; common, I say, because vsually wiues put this off to their husbands: but read Pro. 31. and we shall [...]ee the contrary.

This so on the one side reprooues vnthrifty and coue­tous husdands, and on the other idle wiues.

Now generally, if all these duties were performed, [Page 13] how comfortable, peaceable, and ioyous would the band of marriage be, which wee see many by neglecting the performance thereof, to make most wearisome, and bur­densome? so that after a while, the [...] begin to be weary one of another, to wish the death of each other, and such other grudges, contentions and discomforts doe arise betweene them.

Duties

• Cōmon.
  • Absolutely necessary,
    • Chastity.
    • Cohabitation.
  • Conuenient to be performed
    • one to a­nother.
      • Loue,
      • Care,
    • both to others, as the care of the worship of God in the family, &c.
• Particular.

The Apostle doth beginne with wiues, as hee doth in the Epistle to the Colossians, &c. And so Saint Peter.

The reason of it is, because shee is the inferiour, and it is the Apostles order, to beginne alwaies with the duties of inferiour, and so is this order obserued in the 5 Commandement: But what is the reason of this? Two there are:

1 Because the inferiour is the lother to subiect him­selfe to his place, not that that is a matter of greater difficulty to obey, than gouerne; for this thing is farre more d [...]fficult: and so places of greater authority, and superiority, are by the wise prouidence of God order [...]d for such as are of greater strength, wisdome, discreti­on, and ability: as to men, not women; to men of ripe age, and not to children, Esa. 3.4, 12. because they are [Page 14] to lay downe the rule of ob [...]dience, and so may sooner, y [...]a, a [...]d so oug [...]t to haue more wisdome; the other on­ly to obserue it being laid downe.

Her [...] we may consider the great fauour of God in gi­uing vs suc [...] a King as we now haue, of the stronge [...]t sexe; g [...]uen to [...]s in such a ripe age, fu [...]nished with such knowledge and zeale, as neuer King since Christ had; indeed a true Defender of the faith, &c.

Naturally there is in man a d [...]sire to rule, and so they who are inferiours, are drawne vnto obedience praemio & paena, as we see penall statutes and the like are indeed most commonly for to keepe inferiours wi [...]hin their compasse, and are not so much appointed for superio [...]rs.

2 Because it will fare worse with inferiours, if there be strife, who shall beginne: for whence ariseth rage and anger in the superiour? Is it not because of the stub­bornnesse of in [...]eriours? Whereas the best way for in­feriours, to mooue those that are in places of authority ouer them, is to vse them mildly and gently, and not churlishly, yea, to winne them to the performing of their owne duties, is first, to beginne with duty, and to behaue themselues obediently, and reuerently. Indeed both ought to prouoke by good example, not st [...]y till they be prouoked, and to striue to goe before the other in performing of their duties; and this is praise-worthy: But generally, if there be any conten­tion about beginning, the inferiour must beginne: And in the case of wiues, there be some reasons speciall why they should beginne.

1 Out of 1 Corinth. 11.9.

2 Out of 1 Tim. 2.14. Because she was first in the transgression, and so ought by her obedience recom­pence the wrong shee hath done vnto her husband; by being first in obedience.

Now let's consider why the Apostle first beginnes with wiues amongst all other degrees of inferiours: For why is the wife as loth to performe the duties of [Page 15] subiection, as other sorts of inferiours are? yea surely, and the reason is, because of all inequalities, there is the l [...]ast disparity in this, between man and wife. Though shee be not the head, yet she is the heart. See 1 Cor. [...]1.11, 12. so that there is a most neere relation: yea a com­mon [...]quity in many things with their husbands: and so in some things there is an equality; but yet for all this, to conclude as women do, that so there is an equa­lity in all, is but a womans reason, &c.

Againe, euen in those things wherein there is a com­munity, yet is there an inequality, as in commanding of their children: if the father command a thing indiffe­rent, and the mother forbid, the fathers word ought to stand.

Againe, in some things there is no equality: as the husband may command the wife, but shee by no meanes her husband.

Now because of this little disparity, it is; that wiues of all other inferiours, are most hardly drawne to sub­iect themselues obediently.

This serues for the praise of those wiues, that haue so farre subdued their nature, as to yeeld willing obe­dience.

2 To reproue them that labour not against this cor­ruption of nature, but rather increase and nourish the same by their wilfull peruersenesse.

Now, from these Generalities, come we to the par­ticular duties belonging to each of them in seuerall.

And first of the Wife, contained in the 22.23, 24. ver­ses. First, let vs set downe the meaning of the words,

Wiues and Husbands, ( [...],) Though these be general phrases and words belonging to all men and women, yet in our translation, they are restrained well vnto them only that are maried persons, which is plain by the relation between them here signified, & seco [...]d­ly by the duties which are laid vpon thē by the Apostle.

Submi [...], ( [...]) The word being of the meane [Page 16] voice, may be translated either passiuely (Be yee subiect) or actiuely, (Submit your selues.) No [...] there is a two [...]old subiection. 1 Of necessity. 2 Of will. Of order, or of duty. The first is in regard of that ranke and degree of Inferiority wherein God hath placed wiues: by vertue of which Ordinance of God, they must be subiect, will they, [...]ill they.

The s [...]cond is that dutifull respect and reuerence that inferiours are to carry towards those that are in place of authority, b [...]cause God hath set them ouer them: and this is the subiection here meant, that wiues performe vnto th [...]ir husbands.

Vnto your owne [...]usbands: ( [...] ▪) which words containe two things. 1 That wiues ought to haue but one husband, 1 Cor. 7.2. 2 That this subie­ction is to be performed to him alone, forbidding all submission to adulterers, &c. Commanding chaste and faithfull obedience vnto him.

As vnto the Lord,) that is, to Christ Iesus: for this word is by a kind of excellency appropriated vnto him, and it is so expounded in the 5 verse of the next Chap. These words teach vs two things. 1 That the husband by vertue of his place, hath a kinde of fellowship with Christ.

2 That such a submission is to be performed by the wife to her husband, as shee would performe vnto Christ. That is, 1 That it be done reuerently, in feare and trembling. 2 Sincerely, in singlenesse of heart, as is said of seruants, Chap. 6.5, 6.

For the husband is the wiues head.) This is meta­phorically spoken, in allusion to a naturall body, that is, the husband, by reason of his place, is more eminent, he is to protect, to defend, and gouerne his wife.

Euen as Christ is the head of the Church,) To vrge and presse the husbands authority ouer the wife, hee putteth in this similitude betwixt the husband and Christ; wherein we may consider two things. 1 That [Page 17] the husband, by verue of his place, is abo [...]e his wife. 2 That heerein there is a resemblance between him and Christ, both which ought duely to be obser­ued, because they are strong motiues to stirre vp wiues to yeeld obedience to their husbands.

And the same is the Sauiour of his body,) that is, Christ is not onely a head to rule, to giue spirituall life, sense and motion to his members, but (himselfe) and no other is also the (Sauiour) absolute and euery way perfect, ( [...],) to protect, defend, and saue his (body) that is, the Elect, Gods children, such as God hath giuen to him.

Therefore as, &c.) This conclusion inferred vpon the former ground, sheweth two things, 1 That there is as great reason that the wife should subiect her selfe to her husband, as that the Church should submit her selfe to Christ. 2 That such a subiection as the Church doth performe to Christ, such ought the wife to performe to her husband; that it be done cheerefully, readily, con­stantly, and so in other things agreeably.

Ob. Why, but will some man say, is any man to be obeyed so as Christ is obeyed.

Answ. We must restraine this and such like genera­lities to the point in question; and then wee shall see the meaning to be this, that in euery thing, which doth belong to the husband by Vertue of his place, to com­mand, therein ought the wife to obey, euen as the Church obeyeth Christ. Like as it is said, 1 Cor. 10.23. All things are lawfull for mee, that is, all things indif­ferent: as also. 1 Cor. 6.13.

Hence wee may learne two things. 1 That the au­thority of the husband is very ample and large. 2 That the wife must looke vnto all duties of obedience, and not onely to some, saying as some doe, I will obey my husband in these and these, but not in others.

More distinctly to speake of them, we may consider in these words, two parts. 1 The duty it selfe, and this,

[Page 18]1 Wherein it consisteth, viz. In Subiection.

2 To whom to be performed, namely, to their owne husbands.

3 How to be performed. The manner is threefold. 1 As to the Lord. 2 As the Church to Christ. 3 In eue­ry thing.

2 The reason of this duty, taken from the authority and place, wherein God hath placed the man. The husband is the head, which is amplified by a similitude betweene Christ and him.

1 Dutie is Subiection, which is a generall duty com­mended in Gen. 3.16. For wee must thinke that this is not a iudgement onely, but also a commandement, as the iudgement vpon Adam, of eating his bread in the sweat of his browes, was also a commandement that he should not liue without a calling, Gen. 3.19. And from this ground, the Apostles and Prophets haue raised this doctrine of the wiues submission, that wee stand not to recite all the places seuerally.

This word (subiect,) is of large extent, as the word honour is in the 5 Commandement. It implyeth two branches of duties. 1 That she acknowledge and yeeld vnto her husband by reason of his place, the preroga­tiue of eminency, and superiority aboue her selfe. 2 That accordingly she respect him.

The first that is, That she doe see and acknowledge a superiority in her husband, is not only a maine duty, but also indeed the ground of all other. For how can the wife subiect her selfe willingly, if shee neuer acknowledge any preeminency, and authority ouer her in her husband? Well may shee yeeld a forced sub­mission, euen as a conquered King may submit himselfe to the conquerour, though hee account him not his su­periour, but in his heart despiseth him, and seeketh op­portunity of reuenge: but a willing and ready submis­sion she can neuer performe.

Now that wiues ought to knowledge such a superiori­ty [Page 19] in their husbands: 1 See Gen. 3.16. 2 Let them obserue the Titles God giues them in Scripture: as of Lord, Gen. 18.12. 1 Peter 3.6. Hos. 2.16. Guide, Pro. 2.17. Head, as heere, Image and glory of God, 1 Cor. 11.7.

3 Euen nature sheweth this, that women are alwaie [...] couered in token of subiection; whereof also their long hayre is a signe, 1 Cor. 11.

4 The husband by reason of his place, represents the comely order and beauty in a naturall body, viz. That he is the head. So, &c. And also he represents the per­son of Christ.

5 The woman was made for the man: shee was made after the man, she was made not of the mans head, but out of his side: all which shew the superiority of her husband.

Wee see then, that subiection is a necessary duty to be performed by wiues: yea, of whatsoeuer state or degree shee was before her marriage, yet must she, though a Queen, &c. but married to a meane subiect, af­ter her marriage acknowledge her selfe inferiour to him, though for her Regiment and the like she may be his superiour.

Vse Is first, to teach wiues, that they be diligent to learn this duty, & for to attaine to the right knowledge, and acknowledging of their husbands prerogatiues.

2 To condemne ambitious and proud wiues, that will forsooth be not onely equall, but aboue their husbands: whence arise so many contentions in families.

The second that is, Wiuely respect consists in two things.

• 1 Reuerence.
• 2 Obedience.

Reuerence is either inward or outward. Inward in the heart, when the wife doth esteeme her husband in respect of his place, worthy of honour; which duty, in the last verse of this 5. Chapter is called Feare. Not slauish and seruile, but ioyned with loue, when she [Page 20] grieueth if he be displeased, & reioiceth, if she can at any time giue him contentment. The married wife careth how she may please her husba [...]d, 1 Cor. 7.34. It is such an esteeme, as the Church carrieth of Christ, who we see, Cant. 5. how shee was grieued, and could not be at rest when she had once lost him.

This is layd downe vnto vs, by the example of Sarah. For if wee compare, 1 Pet. 3.6. with Gen. 18.12. wee shall finde, that that which is set downe as her word, was onely the thought of her heart.

Now this duty is another ground of the good per­formance of all other duties; without this, they will be but fained, and hypocriticall: for as the former duty serued to informe the iudgement in a right apprehensi­on of that superiority God hath layd on husbands; so this serues to rectifie the heart and affections, that sin­cerely and vnfainedly they may honour and reuerence them.

The want of this feare and reuerence, is the cause that we see many, who of others are much regarded and ho­nored for their good gifts, which are more eminent & openly knowne, are yet for some hidden infirmities, whereunto their wiues are most priuy, very vilely, and basely esteemed of them. For redresse whereof, wiues ought,

1 More to regard that place wherein their husbands are set, in which they doe sustaine the person of Christ, then to looke vpon their persons, to consider them as their husbands, and not as men.

2 To bee more carefull to looke vnto their better parts.

3 To interprete all things in the better part, to couer and hide their infirmities, and to labour to amend them.

4 To weigh their owne infirmities.

These considerations will root out that vile esteeme many beare towards their husbands, and plant in ther [Page 21] hearts an honourable respect and reuerence of them.

Outward Reuerence consists in two things. 1 A reue­rent behauiour, and carriage. 2 In reuerent speech: The reuerence is commended vnto wiues by the exam­ple of Rebecca, Gen. 24.64, 65. and expresly comman­ded, 1 Cor. [...]1.10. 1 Pet. 3.2.

Now this outward carriage consists in three poynts. 1 Sober behauiour. 2 Courteous gesture. 3 Modest attyre.

Sobriety, as it is a vertue especially belonging to all women, so most especially to wiues; and it is opposed to Leuity and Wantonnesse: for as this vaine and light carriage betokens a light esteeme that wiues haue of their husbands, so the other is a speciall ma­nifestation of inward feare and reuerence. See Titus 2.4. This is not opposed to Matrimoniall familiarity: such as was betweene Isaac and Rebecca, Gen. 26.8. but such sporting ought, 1 To be in priuate, when they are alone. 2 It ought to be begun by the husband, as it is there said, that (Isaac) sported with Rebecca. 3 That in companie they doe abstaine.

2 Courtesie and obeysance: not as children and ser­uants for euery light occasion, for heerein a difference is to be put, considering, that of all inequality, there is least disparity betweene the husband and wife. This so must be shewed when there shall be a departing one from the other for a season, or a comming home, or at the sitting downe at table, or when the wife maketh some solemn request vnto her husband: as Bathsheba did vnto Dauid, 1 King. 1.16, 31. Some may say, that Dauid was a King, and so she reuerenced him as King, & not as her husband. But I answer, 1 that though Dauid were a King, yet was she a Kings wife, and so dignified with the Titles and Honors of a Queene; and if she notwith­standing would doe it, much more ought others. 2 That if on the contrary, Vashties stoutnesse were cen­sured as an ill example to all wiues, Ester 1.17. Why [Page 22] should not this that was well performed by Bathsheba, be a good example to others to doe the like?

This is also commended vnto vs by the example of Rebecca, lighting downe from her horse to meete Isaac, Gen. 24.64. and of Abigail to Dauid.

3 Modesty, especially in apparell, which is a very sin­gular manifestation of the inward reuerence and honor they doe carry towards their husbands: And it is, th [...]t they be so attired, as neither by costlinesse nor curious­nesse of fashion, they exceed the state and calling of their husbands. It is commanded to all women in gene­rall, 1 Tim. 2.9. So is it particularly applyed to wiues, 1 Pet. 3.3. Heere are condemned those proud Dames, that will goe fine and in the fashion, though their hus­bands goe neuer so plainely: which shewes that there is no care to honour their husbands; for euen their example should teach them otherwise.

Now come we to the second branch, which is Reue­rent Speech, which must be answerable to their carri­age, manifesting a humble subiection in themselues, and superiority in their husbands: and it is either in Pre­sence, to their husbands, or in Absence, to others concer­ning their husbands. In the presence of their husbands, their speeches and words must be, 1 Few. 2 Meeke and Gentle. Fewnesse of words; that they striue not to haue all the talke, to begin and end, to take the tale out of their husbands mouth, &c. See for this silence, 1 Tim. 2.11, 12. 1 Cor. 14.34, 35. where the Apostle saith, that the woman must learne of her husband. Now, a lear­ner must keepe silence: and silence is commanded vnto women not onely in the congregation, but also in the family. What then, must they be mute? No: silence is not opposed to speech, but to loquacity, when they must haue all the talke. This condemnes many wiues, whose tongues neuer lye still, &c.

Meeknesse and Mildenesse of speech is shewed, 1 In Titles: all their compellations giuen to their husbands, [Page 23] must sauour of reuerence. Sarah was well inured and accustomed to this, that euen in her heart, alone by her selfe, when shee might haue stiled her husband o­therwise, without any disgrace to him, yet shee calleth him Lord, Gen. 18.12. Onely let Christians take heed, that they auoyde singularity heerein, as in calling their husbands Head, or Guide, &c. but let them vse such Titles of reuerence, as are vsual & proper to our toungs. I do not altogether condemne those that call their hus­bands by their Surnames: as Master such a one, &c. But such are to be condemned, as call them by their Christen names; as Iohn, Will, Tom, &c. which indeed are, and ought to be vsed towards them onely that are inferiours. 2 Those that giue them vaine and foolish names of their owne deuising: as chicke, pigge, &c. What reuerence is there in these speeches?

For the manner of speech, either in approuing, or reprouing any thing; they may not directly command their husbands, but intreate: nor reproue with chiding and anger, but gently by exhortation, auoyding vnad­uised and rash speech: as that of Rahel to Iacob, Gen. 30.1. angerly and shrewish speech: as, Iezabel to Ahab, 1 King. 2.17. Bitter and rayling speech: as that of Zippo­rah to Moses, Exod. 4.25. Scoffing and frumping: as Michol to Dauid, 2 Sam. 6.20. Disdainfull and reproch­full speeches: as Iobs wife, Iob. 2.9. Shee must not giue word for word. All these are implyed by Saint Peter, 1 Pet. 3.4. vnder the name of a meeke and quiet spirit: a thing much set by of God.

This therefore is to be obserued, because that wiues being the weaker vessell, are more subiect to choller, and rash vnaduised anger. 2 Because that this fault in them is double. 1 The distemper of affections in them­selues. 2 The neglecting of their husbands place.

2 In their absence, to others concerning their hus­bands, they ought so to speake of them, as they may shew their reuerence and honour to them, as Sarah did [Page 24] alone in her heart, as the Church in the 5. of the Cant. ver. 10. highly extolleth her husband Christ, vnto those that shee meeteth. So doth Mary speake concer­ning Ioseph: Thy father and I, putting him in the first place, Luke 2.48.

Now this ought to bee obserued of women, when they meet together, because then, commonly their talk is of their husbands.

So much for Reuerence. The second branch is Obedi­ence: and this is that which tryes their religion, whe­ther they subiect themselues to the word of God or no: for the other duties stand more in contemplation, and acknowledgement, and so may be more easily perfor­med.

This duty is layd downe in the Law of the woman, Gen. 3.16. (whereunto wee must alwaies haue an eye) which saith, Ty desire shall be subiect to thine hus­band, and he shall rule ouer thee: therefore it followes, that shee must obey: and by the example of Sarah, 1 Pet. 3.6. And the comparison betweene the wife and the Church enforceth this. Lastly, the woman promi­ses the same at her marriage.

More particularly, let vs consider three poynts.

1 The kindes of obedience.

2 The manner of performing them.

3 The extent, how farre forth obedience is to bee yeelded.

For the first, it stands in two poyntes.

1 That the wife abstaine to doe any thing of her owne head, and after her owne minde, eyther without or against the consent of her husband. 2 That she per­forme that which he willeth her to doe.

Consent of the husband is twofold, eyther expresse, or implicit. Expresse, by writing, speaking, or other signification of his minde vnto her. And this is eyther Generall, or Speciall. Generall, when without a di­stinct restraint to this or that thing, the husband giues [Page 25] h [...]r liberty to doe what shee thinkes best: as when a Minister, or other man is occupied in some publike calling, commits vnto his wife the care, and managing of all his houshold affaires: Such a generall consent had Ioseph, of whom his Master tooke account of nothing. saue of the bread hee did eate, Gen. 39.6. And the like when hee was mad [...] ruler of Aegypt, Gen. 41.40. The same also had the good wife, Prou. 31. In whom be­cause the heart of her husband t [...]usted, that is, iudged her faithfull, trust [...], and dilig [...]nt for the procuring of his wealth, verse 11. therefore hee commits all vnto her, she buies, she sels, shee doth all, ver. 16, &c.

Particular consent is for one, or some particular acti­ons, as Hannah had for not going with her husband at that time, 1 Sam. 1.22, 23. and Sarah against her maid Agar, Gen. 16.6. for power and authority to correct her, but for that manner she did it in.

Implicit consent and by consequence. 1 By Silence, when the husband hearing and knowing of the mat­ter, may if he will, hinder it, and yet doth not, as in the case of Vowes, Numb. [...]0.8, 9. 2 That which the wife gathers by the minde, former carriage, and dis­position of her husband; as if a woman in her husbands absence, doe relieue a man in distresse and misery, whom shee knowes, if h [...]r husband himselfe were present, would succour and relieue, and by this his good minde, shee is perswaded that he is willing shee should doe it. So Hannah, in vowing her childe vnto God, 1 Sam. 1.11. had the implicit consent of her hu [...]band, because shee knew that Elkanah being a religious man, would consecrate vnto God that childe, which hee should haue in his old age.

So then, if the wife doe any thing without the ex­presse, or implicit consent of her husband, she breakes the rule and Law of Obedience.

Now against Consent, is when the husband forbid­deth it and disclaimes it, and yet she will doe it. A [Page 26] thing simply to bee condemned.

This may be further amplified by some particulars: as, 1 in disposing of the goods of the family: Where­in shee hath not liberty to doe what shee will: but these goods are two-fold, either proper, or common. Proper goods are such as the wife hath a property and right, not only in the vse, but in the possession of them; and they are either such as the husband before his mar­riage bindes himselfe by obligation, eyther vpon his own voluntary motion, or by the perswasion of friends to giue vnto her, to be disposed at her owne minde and pleasure: or such as he husband in kindnesse after their marriage giues vnto his wife; as the rent of such a house or field, or the like. In all these it's left to the wiues liberty to doe therewith what shee pleaseth, and not what her husband would haue her.

For goods that are common, which come eyther by the wife or by the husband; the property, right, and possession belongs onely to the husband, the wife hath onely the vse of them and no more. Therefore doth Ia­cob call that riches which hee had with his wiues, his riches, Gen. 31.37. and though his wiues called their goods, our goods; yet this prooues not that it was theirs for possession, but only for vse: and againe, this is spoken not in opposition to their husband, but in oppo­sition to Laban their fath [...]r, that it was none of his. And hence it is, that we neuer read in Scripture, the wife cal­led rich, but onely the husband. This is also proued by that law among the Israelites, that no inheritrix, or daughter heire might marry to one of another tribe, be­cause then the inheritance was to goe away from the wife, to the husband: as the example of the daughters of Zelophehad, Numb. 36.6, 8. And the Law of our Land sheweth it, saying, that the woman is vnder couert ba­ron, and therefore she may not giue, sell, buy, or borrow without her husband consent to it, for otherwise her husband may reuoke all againe.

[Page 27]But heere some cases of conscience are briefely to be decided:

1 Whether the wife may not relieue the poore Saints in distresse without her husbands consent?

Answ. She may not, because her husbands goods are not hers to giue away. Yea, but it is to a good end. Well, but a good end cannot iustifie a bad action; and indeed children that are vnder the gouernment of their parents, may as well doe it, steale away from them, and giue it to the poore: and if good ends may serue the turne, then coozeners and fraudulent persons that get their goods by deceit, &c. may be excused, if they say they doe it to a good end: as to build an Hospitall▪ and such like. Wee must so follow Christs rule, bidding vs to giue of that which wee haue, Luke 11.41. That obiection out of Luke 8.3. is nothing: for there indeed it is said, that Ioanna Chuzas wife, ministred to Christ; but it is not said that shee did it without the consent of her husband, for then Christ would not haue suffered it.

Ob. But what if the husband be a profane hard-hear­ted mercilesse man, that will giue nothing to the poore, and shee bee pittifull and compassionate towards them?

Answ. Her hands in this case also are tyed, she may not giue, no more than a sonne that being of discretion, and desirous to relieue the poore, may take away any thing of his fathers goods. Her honest heart, her griefe that shee cannot doe it, her desire and willing minde to relieue them, shall be accepted of God for the deed it selfe. But herein the husbands fault is doubled. 1. The neglect of charity in himselfe. 2 That he tyes his wifes hands, and hinders her from doing the good she desi­reth, and so euen causes her to cry vnto God against him.

Obiect. 2 What if the husband bee childish, sottish, and foolish, and haue such naturall infirmities, [Page 28] that hee know [...]s not how to dispence of his goods?

Ans [...]. In this c [...]s [...], [...] wif [...] com [...]s in place of a go­ [...]ernour, and the charg [...] of a [...]l li [...]s vpon her.

Obiect. 3. What i [...] h [...] be a drunkard, a spend-thrift, and a riotous person, may shee not then lay vp some­thing, and keepe it from him?

Answ. Yes, so that shee doe it for the good of her husband, and her children, to prouide for them in time of need. Heere therefore shee must looke that her heart be vpright, ayming only at this end, & so to doe it with such a minde, as she will approue her [...]elfe to God for it. So did Abigail take of her husbands goods, wi [...]h­out his consent, for to appeas [...] the wrath of Dauid, and thereby to preserue the life of h [...]r husband and family, 1 Sam. 25.18, 19. This was a case of necessitie, and a seruant might haue done it: Iust as wee see in a great fire, a man puts downe another mans house, and carries away his goods to saue it from the fire.

Heere there is a generall direction for wiues in this matter, that what a sonne, who is vnder the gouernment of his parents, may doe in this ca [...]e, in disposing of the goods of his father, the same may the wife doe in the disposing of her husbands goods, and no more. Neither l [...]t the wife plead that shee brought maintenance with her, and therefore shee may doe what shee list; but she must consider the subiection that God hath laid vpon her, and that now her goods are not her owne, but her husbands: And though they be yoke-fellowes, yet it is in familiarity, not in authority.

Now then, what vnnaturall wiues are they that steale a [...]d purloyne from their husbands, s [...]lling away their wares and such like, for to bestow their money in gos­ [...]ipping, in following the fashion, and fine fare, &c? Hereby they 1. breake the Commandement: 2. They ill [...]epay their husbands labour and paines, and so reward euill for good. 3. They impouerish their husbands e­state, it decayes they know not how: when the yeere [Page 29] comes about, the [...]r gaines are gone, and consumed as the dew before the Sunne. 4. They shew themselues to be arrant theeues, so much more worse than other, be­cause greater trust is put in them than in other, & there­fore the deceit is the greater: as, Prou. 28.24. 5. They are ill examples to those that are vnder them, to doe the like, and indeed commonly they vse their seruants helpe in this dealing.

2 Another particular, wherein shee must haue her husbands consent, is in intertaining of guests: if shee haue a desire to bring in guests, she must make it known to her husband, as the Shunamite, 2 King. 4.9. The rea­son is, because wiues know not their husbands estate; and so hereby he may be burdened. Which condemnes those wiues that will feast and entertaine guests in their husbands absence. A note of a light houswife, Pro. 7.19.

2 Such as will send their meate out a dores, to their companions and gossips, yea, though it be to neuer so good company. Lastly, such as will haue it in their hus­bands presence, but how? It must be as they list, or else the house will be too little for them.

3 Concerning children, and the disposing of them [...] as first in giuing of the name, they cannot do it without the allowance of their husbands. Leah and Rahel gaue names to their children, Gen. 29. and 30. but it is pro­bable they had their husbands consent, as may appeare also for that Iacob changed the name of one, when Rahel had giuen him a name without his cōsent, Gē. 35.18. So in the naming of Iohn, when his mother had giuen him the name, yet did not this satisfie them, but they would haue him name him, Luke 1.60.62, 2. For appoynting of the Calling, manner of education, marriage, &c. as Rebbeca did, Gen. 27.43. compared with 46. ver. and the beginning of the 28. Chap. and Hannah, 1 Sam. 1.22▪ and so likewise for the apparelling of the child, mainte­nance, and giuing of portions. This condemnes those [Page 30] wiues that cocker their children, and will not let them be at the husbands disposing, and to be in such places as hee sees fit for them.

4 Concerning seruants, in taking them in, putting them away, imploying them in businesse, whether they be prentizes in the shop, or other, as labouring men in the field, &c. The Shunamite asked leaue of her hus­band to take one of her seruants with her, 2 King. 4.22. Sarah thurst not Hagar out a doores of her selfe, Gen. 21.10. Neither hath shee command ouer her husbands beasts, his horses, &c. to runne and ride whither shee list, as appeares by that example of the Shunamite, 2 Kings 4.22.

This condemnes such as will haue their seruants al­waies at cōmand, to go with them about their businesse, though their husband haue neuer so much need of them. 2 Such shrewish wiues as will change their seruants when they list, against their husbands consent.

5 Touching their owne goings abroade, that they gadde not vp and downe at their owne pleasure, 1 Tim. 5.13. A fault of a Leuites wife, Iudg. 19.2. A note of a whore, Prou. 7.11, 12.

6 Concerning vowes, that shee be not rash in bin­ding her selfe without his consent and agreement: for this the Scripture is plaine, Numb. 30.9. Hannah in vowing her sonne to God, had the implicit consent of her husband, 1 Sam. 1.11.

These duties thus warranted from the example of ho­ly women in Scripture, are sound and strong arguments to enforce the like duties vpon all women, vnlesse wee deny the Apostles argument from the example of Sarah, 1 Peter 3.6. So much for the negatiue part of obedience; The affirmatiue or actiue part followeth, and that is twofold: in regard of his

• 1 Commandement,
• 2 Reproofe.

For the former, the duty is▪ that she yeeld to do what [Page 31] he willeth & requireth: which duty is laid downe in the Command [...]ment, Gen. 3.16. and further proued by the comparison betweene the woman and the Church. Let wiues obserue first the genera [...]l rule, viz. That they subiect their iudgement and will, vnto their husbands iudgement and will; obeying them in tho [...]e things which to their owne iudgement seeme vnmeete and in­conuenient; for many wiues will be content to doe as their husbands would haue them, in such things as themselues also thinke fit; but if any thing be required that likes not them, this they will sticke at. More par­ticularly we may diuide it into three branches.

1 That the wife be content to dwell and abide where her husband will haue her; vnlesse it be an Idolatrous place, where shee may be drawne away to Idolatry, 1 Cor. 7.15. or where shee cannot h [...]are the Word preached: Examples of Sarah, who went with Abra­ham from place to place, and Rebecca, and Leah, & Rachel, Gen. 31.4. with 16. Yea, if a mans calling requires that he must soiourne here and there, and trauell vp and downe: see, 1 Cor. 9.5. So Mary went to Ierusalem with Ioseph, not be to taxed, but because shee was his wife, Luk. 2.5. the story sheweth, as Gods prouidence, so Mario [...] obedience. Against this duty they offend, who are so addicted to some one place, eyther where they were borne, or where their friends dwell, that when their husbands calling requires, that hee dwell in some other place, they will not depart to come with him; whereby it comes to passe, that either they must so­iourn one from the other, or the husband is constrained to leaue his calling.

2 That they come vnto their husbands when he shall send and call for them: as Iacobs wiues did, Gen. 3.4. The Scripture registreth the fault of Vashti, in not comming to Ahashuerosh, Ester 1.12.

This condemnes those stubborne and proud wiues, that will not come at their husbands call; they will [Page 32] not be their husbands seruants, and why should they send for them, say they, &c?

3 That what [...]oeu [...]r charge the husband layeth vp­on them, they ought to p [...]rforme it. So did Iero [...]oams wife, though a Queene, 1 Kings 14 2. and Sarah, Gen. 18.6. Now as if [...]hey were to be drudges, and seruants to doe euery thing themselues: but to set to their owne hands in any case of [...]eed and necessity: which con­demnes tho [...]e that repine and grudge against their hus­ba [...]ds commands, &c.

For Reproofe, two things are to be obserued in it.

• 1 That sh [...] me [...]kely and gen [...]ly take reproofe.
• 2 That she readi [...]y redr [...]sse the things reproued.

The patient bearing of reproofe, is a speciall branch of a quiet and meeke spirit, 1 Pet. 3.4. For as we say, the diuell is good when hee is pleased: and peruerse natures will yeeld when they haue all things at their owne will and desire; but if wh [...]n they are crossed and checked, they then take it patiently, and submit themselues, this indeed is praise-worthy. And by this, 1 They much manifest the reuerence which they beare vnto their hus­bands. 2 They shall learne much wisedome by the milde and patient hearing of reproofe, as Mary did, Iohn 2.4, 5. S [...]ee replyed not againe roughly, but lear­ned wisedome her selfe, and thereupon instructed the seruants what they should doe. This benefit they lose by passion, anger, and impatiency. Yea, but what if the husband be eager and bitter in his reproofe?

Answ. Shee must not raile againe, giuing word for word, &c. Iacobs reproofe of Rahel, Gen. 30.2. was sharp and bitter, yet wee read not but shee tooke it meekely without railing againe. Obiect. What if it be vniust?

Answ. 1 She must by any meanes, endeauor to make him see his own error. 2 If he will not heare her, but be furious and obstinate, shee must beare it patiently, and meekly euen as seruants in the like case must doe, 1 Pet. 2.19. which condemnes those wiues that are vnpatient of reproofe, &c.

[Page 33]The redressing of a fault must be onely when she is iustly reproued: for otherwise where no fault is, there needs no amendment.

Now shee may bee reprooued either for neglect of some duty, or committing some fault: for the former, her duty is to perfo [...]me it more carefully afterwards. The latter, namely, committing of a fault, is either when it cannot be vndone or remedied, being once done; then is required her repentance and sorrow for it, with pro­mise, purpose, and endeauour neuer to doe it againe. 2 If it may be redressed, that shee doe it speedily, as all Christians ought to doe, and specially wiues: So Ra­hel did by her Idoles: Compare Gen. 31.19. with Gen. 35.2, 3, 4.

So much for the kindes of obedience. Now come we to the generall point, viz. The Manner how this o­bedience must be performed: where two things are propounded to the wiues consideration:

1 The place of her husband, who is to her in Christs roome and stead; and therefore shee must obey her hus­band, as if Christ were before her.

2 Her owne place: shee is to her husband, as the Church is to Christ; and therefore as the Church o­beyeth Christ: so must shee her husband.

As vnto the Lord, ver. 22.) The wife must so subiect her selfe vnto her husband, as shee would vnto the Lord Iesus. Heereof there are 2 maine branches.

1 Negatiue: No other obedience is be performed to the husband, but such as may stand with the obedi­ence due to Christ.

2 Affirmatiue: such obedience as shee should per­forme to Christ, such must shee performe to her hus­band.

The former hath beene handled verse 21. [...]nd it is a necessary duty r [...]quired in all obedience; so [...]special­ly in this, be [...]ause it is the least of all other, that no [...]hi [...] be done contrary to it. Reasons are, first because [...] [Page 34] husband is in Christs roome, and he indeed is the pro­per husband; and therefore his will must not be thwar­ted and crossed. 2 Seeing many good wiues are worst vsed of their husbands, of whom shal they receiue their reward of their obedience, but of Christ? Hence arise two further considerations.

1 That if God and Christ Iesus doe command a du­ty, and the husband will not assent that shee should per­forme it, shee must doe it without and against his con­sent. Prouided: 1 That shee be fully assured, that it is Gods Commandement, and that obedience to her husband in this case is contrary to it. 2 That she be not rash and hasty to say, God commands it, therefore I will doe it, but that first shee vse all gentle meanes possibly shee can to winne her husbands consent.

2 That if the Lord forbids any thing which her hus­band commands, shee must not doe it. Onely take two caueats: 1 That she be sure God commands the contra­ry. 2 That shee first perswade him gently and meekely to forbeare, and not to vrge, and presse it vpon her, be­ing contrary to a higher commandement: but if all this serue not, she must obey Christ rather then him.

Examples of wiues resisting their husbands, are ve­ry sparingly set downe in Scripture. We read of Rebec­ca, Gen. 27. and of Abigail, 1 Sam. 25. But these were extraordinary, and serue onely in the like case. Yet we may giue some examples, as if the husband forbid the wife to keepe holy the Sabbath day: if hee command her to weare garnished apparell, paint her face, to run to Stage-playes, &c. shee must not obey, because God commands the contrary.

Therefore as the Church is in subiection to Christ, euen so, &c.) The affirmatiue part is, that such obedience as the Church performeth to Christ, the same must the wife vnto her husband.

The manner of obedience of the Church to Christ, is manifested in fiue poynts.

• [Page 35]1 Reuerence.
• 2 Sincerity.
• 3 Cheerefulnesse.
• 4 A good conscience.
• 5 Constancy and perse­uerance.

Reuerence. Obserue but the book of Canticles, and we shall see how reuerently the Church carrieth her selfe to Christ: so must wiues to their husbands: and though this, as is said before, be a particular duty; yet in some sort it is also a generall grace to be exercised in the per­formance of euery duty.

Sincerity: Saints will pretend no more in their outward actions, but what they intend in their hearts: the like is to be performed by wiues, 1 Because they haue to deale not onely with their husbands, who are men, and can looke but vpon the outward work, but also with Christ, who beholdeth the heart & affection. 2 When their obedience commeth from the heart, it is both acceptable to Christ, & pleasing to their husbands.

Willingnesse: as the Church doth readily, and cheer­fully obey Christ, Psalm. 110.3. so must wiues obey their husbands, as Sarah did, Gen. 18.6. whose willing­nesse was apparant by her readinesse to doe that which Abraham did bid her: otherwise her obedience is neither acceptable to Christ, nor pleasing to her husband, nor profitable to her selfe. This cheerefulnes, as it is planted in the h [...]art, so it must be shewed in the countenance, by her speech and actions.

A good Conscience; That shee subiect her selfe for conscience sake: this the Church doth, obeying Christ because of her place, and because it is pleasing to him, though there were no other motiue in the world. So must wiues obey for conscience of Gods Cōmandement, and for that their husbands stand in the roome of Christ, and not as many doe, for by-respects, for feare, for praise, for hope that their husbands will let them haue what they desire, and such like: for heere­by appeares a maine difference betweene religious and meere naturall women, Rom. 13.5.

[Page 36]Constancy. This makes all other duties perfect and [...] the Crowne on them; therefore wiues must not [...]hinke it sufficient to h [...]ue done well, but they must continue to doe well still; and not as many wiues, who at the first haue beene subi [...]ct and obedient to their husbands, but aferwards haue growne stubborne, and [...]o lost the com [...]ort of their good beginning, by a badde ending, Ezek. 18.24. Such a one it seemes Mich [...]l was: Compare 1 Sam· 19.11, &c. with 2 Sam. 6.20.

Obiect. But the wife will say, If my husband were to mee as Christ is to the Church, that is, a wise and religious man, then I could obey him; but otherwise I cannot.

Answ. Shee must more regard his place, than his per­son, for by vertue of his place, hee carrieth the glorious Image of Christ, though in regard of his qualities and conditions, he may beare the [...]mage of the diuell: like as wee see other inferiours obey their superiours; but the 1 Pet. 3.1. puts all out of doubt.

In euery thing, ver. 24.) The extent: which is not so generall, but that a limitation must be vnderstood: o­therwise it will bee contrary to many other places in Scripture: as, Acts 5.29. But it is layd downe in these generall tearmes: 1 To shew the large authority of the husband. 2 Because the wife ought to obey in all things, that is, euery thing that the husband by vertue of his place may command, and not onely in some things, which shee best liketh of. So that in briefe, by this ge­nerality, not Gods will, but the wifes will is excluded.

From this ground arise two conclusions.

1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her hus­band: Not onely in things necessary, which are expres­ly commanded by the Word of God, but also in things indifferent: for she must think her husband to be wiser than her selfe both for his sexe and place.

2 Though in iudgement shee cannot thinke that to [Page 37] be meere which her husband commands, yet shee must yeeld in outward action in things indifferent, for peace and qu [...]et sake: Neuerthelesse, shee may perswade, and indeed the husband ought to heare her, as the Shuna­mites husband did, 2 Kings 4.23.

The reason is, 1 Because hereby is her subiection ma­nifested, that it is for conscience, in regard of her hus­bands place and authority: for if it be in things com­manded, shee must doe it, whether her husband will or no. 2 For the peace and quiet of families: for from hence we see arise many contentions and brawlings, that the wife will not yeeld in such indifferent mat­ters.

THis duty of Loue, is a generall duty, and com­priseth vnder it all other duty, running thorow all [Page 40] the branches of them. And it is shewed by the husband,

• 1 In the vsing of his authority; and this two waies.
  • 1 By a tender respect towards his wife.
  • 2 By a prouident care to prouide for her.
  Tender respect is either inward: and this, 1 In opi­nion as touching both
  • her Place, to account her his yokefellow.
  • her Person, to account her in particular the best wife he could haue had, and the most fittest for him, though other may excell her in beauty, riches, or other good qualities.
• 2 In Affection, to delight in her onely.

Or Outward, that hee carry himselfe as a m [...]n of knowledge, 1 Pet. 3.7.

And this is shewne

• 1 By giuing no iust offence vnto her.
• 2 By couering that off [...]nce which she shall giue vnto him.

That he may giue no iust offence to her, he must haue regard and respect,

• 1 To the duties which she performeth.
• 2 To those things that belong to himselfe.

In the former, that duty of the husband is, 1 Kind­ly to accept what his wife performeth. This will be a witnesse of his loue to her, and a great incouragement: otherwise it will minister griefe and tediousnesse vnto her.

This is manifested first in regard of her Reuerence: That he answer her courtesie with courtesie againe; for this may well stand with his authority, neither doth it preiudice it at all. This condemnes those that Lordly ouer-looke their wiues.

2 In regard that shee will doe nothing without his consent: hee must willingly yeeld her his consent, as the Shunamites husband did, 1 Kings 4. Alwaies pro­uided that th [...] request be iust and lawfull.

3 In respect of her obedience: he must haue a care that hee be not rigorous to exact all that hee may. [Page 41] Nor to call her to so strict examination as hee doth his seruants: Yea, his heart must trust in her, and account her faithfull, and yeeld a generall consent to her in ma­ny poynts: as,

1 Hee must note what is most proper vnto her, and heerein giue ouer the charge vnto her for the tryall of her wisdome, and manifestation of his faithfull trust he reposeth in her: as in gouerning the house, 1 Tim. 5.14. Trimming and decking of it, prouision of victuals, education of young children, care ouer the maid-ser­uants: Yet still interposing his authority, to moderate there where he sees excesse.

2 Another duty is, to commend and praise her where he sees her doe well, Prou. 13.28, 29.

Now in respect of those things that belong to the husband to be performed to the wife: the duty is, That in all things he vse Gentlenes, Mildenesse, Amiablenes, and Familiarity: Whereunto is that bitternesse menti­oned, Col. 3.19. opposed, where a metaphor is vsed, taken from such things as are bitter in the taste, as gall, &c. which when it is mingled with other sweet things, maketh them distastefull: So if the husband in his autho­rity, reproofes, commands, &c. things in themselues wholesome, shall be bitter and fierce; the wife will neuer brooke nor disgest them.

In particular this is shewed,

• 1 In his speeches of her
• 2 In his carriage to her.

That he speak of her to others with that mildnes, that others may see hee loues her, otherwise, rayling and re­prochfull speeches of her, will make others to brand him for an vnkinde husband, and also if it come to his wiues hearing, cause her to be offend [...]d, [...]oth for that hee loues her not, and also doth thus [...] her.

To her selfe his speeches and [...] must sauour of gentlenesse, as doe tho [...]e [...] to the Church in the Canticles: such like [...] be vsed [Page 42] in familiarity vpon occasion, though not vsually.

2 In instruction: to doe it with meeknesse, 1 Tim. 2.25. Also that he proclaime not her ignorance to her chil­dren and seruants, but for the publike to instruct her ra­ther by the childr [...]n and se [...]uants, in Catechizing of them, as in t [...]aching children their dutie, we teach old men, though wee name them not; Reseruing particu­lar instruction to be vsed in priuate.

3 That in bidding her do any thing, he do it rather by wishing and desiring, that such a thing were done; and by praying and intreating her, (Philem. ver. 8, 9. Gen. 12.13.) than by commanding.

But yet in commanding, he must obs [...]rue: 1 For the matter,

1 That hee command nothing which is vnlawfull, nor forbid any thing that is lawfull.

2 That hee command nothing which in her consci­ence she cannot yeeld vnto; yea, though himselfe know it to be a thing lawfull, y [...]t must hee wisely weigh and consider whether it be a matter of great moment and consequence: if not, to gratifie his wife, and to tarry till shee be better perswaded, and not to exact it at all.

3 That hee command nothing vnbeseeming her place, as Ahashuerosh did, therein offending, or that which shee is vnwilling to doe, or that which is idle and friuolous: for this makes her thinke, that hee hath a light [...]steeme of her.

2 For the maner: that he do it not too frequently, but vse it as a sober graue man doth his sword; though he weare his sword, yet he drawes it but in time of need, not vpon euery light occasion like a swaggerer. Nor peremptorily, wh [...]n there is no necessity. Nor proud­ly vpon ostentation, as many will boast what they can make their wiues doe; that they can make them light a pound of Candles at the wrong end, &c.

4 In Reproofe: that hee doe it gently with exhor­tation, [Page 43] intimating that such a thing was done amisse.

For the matter of reproofe, hee must haue care,

1 That the thing he reproues her for, be alwaies iust and true, auoyding h [...]rein two faults:

1 Ouer-much credulity, not rashly receiuing a re­port of her.

2 [...]uspicions, which are the seed of iealousie, the bane of marriage.

2 That it be weighty, heereby to shew how hardly hee is drawne to it: that euen necessity constrain [...]s him, because of some danger, either to her owne soule, or their estate. This also manifesteth his loue vnto her: Hence wee read, that when husbands did reproue their wiues, it was vsually for sinning against God, Gen. 30. Iob 2.9. 2 Sam. 6. Especially if the thing be priuate, for otherwise if it be a light matter, the wife will think it to be nothing but reuenge.

For the manner: 1 That hee doe it sparingly and rarely, to shew that he delights not in it: 2 That he doe it not at such a time, when either himselfe or his wife are stirred vp with passion and anger: for then he is vn­able to giue wife reproofe, and shee vnfit to receiue it. 3 In regard of her p [...]ace, that hee doe honour her be­fore the family, reprouing her s [...]cretly.

But that rule of some, that he should reprooue her for nothing whereof himselfe is guilty, is scarce sound diui­nity: For 1 Dauid (no doubt) did well [...]condemning that man (in the parable of Nathan) of the same crime whereof himselfe was guilty. 2 Againe, he that reproo­ueth another for the same fault, shall, if hee haue any grace, pierce also his owne heart, and so l [...]arne happily to amend himselfe. Though he [...] ought to labour to be free of that fault which he r [...]proueth in ano [...]her, because it doth oth [...]rwise greatly blunt the edge of his re­proofe [...], and make them rebound backe againe: and a [...]so it will prooue a strong witn [...]sse against him [...]or his condem [...]ation, Romanes 2.

[Page 44]So much for his Speech: Now for his carriage: It must bee answerable to his speech, but otherwise, his tongue seemes to flatter.

1 In his countenance: for this bewraies the heart, Gen. 4. and 31. viz. That it be composed to a kinde of plea­santnesse in the presence of his wife; not austere and grane, to shew his authority, &c. For this will discon­tent her, and be a discouragement to her.

2 In his gesture, that it be not strange: for more familiarity is to be shewed to the wife than to another, prouoking her also to familiarity: but this must not be done in publique, but in priuate, as Isaac sported with Rebecca.

3 In Actions, that they be not furious, rigorous, and tyrannous, but such as sauor of loue and kindnesse, both in absence sending tokens of loue, and in presence, by gi­uing of gifts: as Elkanah did to Hannah, 1 Sam. 1.4. And it is a good counsell, That he giue it with his own hands, auoyding all furious and reuengefull actions, as the beating of his wife: which dealing is altogether vn­lawfull. Which point, because it is something doubted of, wee will prooue the vnlawfulnesse of it by some reasons.

1 Because throughout the whole Scripture, it is not prescribed and commended by any one example, or pre­cept: which argument, because some may except a­gainst it; as not concluding, because it is negatiue, may be strengthened by these two considerations.

1 How carefull, copious, and plentifull the Scrip­ture is, in setting downe the duties of the husband and wife, and yet this is passed by.

2 That whereas the Scripture is exact in setting downe all the parties that are to be corrected: there is no tittle of the correction of the wife by the husband.

2 The small disparity that is between the husband and the wife, doth not admit this; for of all degrees of subie­ction this is the least, and she hath a common equity [Page 45] in many things, and is a gouernour of the family as well (though not as much) as he. What then is this, but to depriue her of her authority, to make her like a child and a seruant, and to cause her to be despised of his children and seruants?

3 The neere coniunction that is b [...]tweene them for­bids it; they are one flesh, as nigh as the body and the head. Now, what man that is his owne man, will beate, rent, teare, and deale cruelly with his owne flesh? In Scripture indeed wee read of some that did so, as the man possessed with a Legion of diuels, Marke 5.5. and the superstitions Priests of Baal, 1 King. 18.28. and as the Papists doe now adaies. And surely such as doe this, are either egregiously seduced in iudgement, if they doe it out of an opinion of the lawfulnesse of it, or if they do it of fury and anger, they haue a diuell within them.

Ob. But many and wise men too will let their owne flesh to be cut and lanced, &c.

Answ. True: but yet you seldome see any man haue the heart to do it himselfe, but puts it to the Physician: and so no doubt, if the wife be extremely desperate, and that there is no liuing with her, hee may vse the helpe of others, namely, of the Magistrates.

2 We say, that the comparison holds not in the end why it was made.

Obiect. 2 Christ corrects his Church, and therefore the husband may his wife.

Answ. Christ is considered in a twofold relation.

1 As it hath pleased him to vnite the Church vnto himselfe in marriage: and so is hee said to dye for it, to guide, gouerne, and protect it, with other such attri­butes, all which the Scripture giueth to Christ in this respect.

2 As hee is a Supreme Lord, Master, Father, and King ouer the Church, hauing absolute rule and autho­rity ouer vs, and by vertue of this hee doth correct vs, not as hee is a husband.

[Page 46]4 The little profit and good that commeth by this, sheweth the same. Now by all lawfull correction com­meth profit, Hebr. 12.10, 11. For what hope is there that any profit should redound vnto her, seeing there is no ground to perswade her that this dealing is war­rantable and iust, that in this he hath not authority ouer her, nor shee in subiection vnto him?

Obiect. But this will make them dread and stand in awe of their husbands.

Answ. But such sl [...]uish and ch [...]ldish feares, and dread of the wife to th [...] husband ought not to be; her dread must be rather of the magistrates: but such gentlenesse must be vsed, that she may obey her husband in meek­nesse, for loue and conscience.

Yea, if she strike him, he must not strike her againe: for then hee doth reuenge himselfe: But if shee be so outragious, hee must seeke helpe of the magistrate, first, v [...]ing all gentle and good meanes, as restraint of li­berty and the like, and all long-suffering and patience, before he make her a publike example.

So much of giuing no offence to her. Now the 2 point is concerning the couering of such offences as she shall giue vnto him, wherein his prudent carriage is knowne in a wise and prudent bearing with the infir­mities of his wife. This duty as it is imposed on all, Gal. 6.2. so after a speciall manner doth it belong to the husband.

1 Because he is more bound to beare with her infir­mities than shee with his, because hee is the stro [...]ger extraordinarily, 1 Thes. 5.14.

2 Hee is more bound to beare with his wife than with any other, because she is neerest vnto him. The Apostle Peter vseth an argument,1 Peter 3.7. to perswade hus­ba [...]ds to beare with th [...]ir wiues, because they are the weaker v [...]ssels, and yet coheires of the same grace. [...] how chary are we of those vess [...]ls, which are [...], & yet brittle, as Christal glass [...]s & China cups, &c. [Page 47] But how are they to be bo [...]ne withall?

Infirm [...]ties, some are naturall imperfections:

And th [...]se are

• Inward, as Dulnesse and Slow [...]esse of conceit, Shortnesse of memory, &c.
• Outward, Lamen [...]sse, blindn [...]sse, &c

These must not giue him any offence, but cause him rather to pitty her. Other are si [...]full infirmities: as peeuishnesse, stubbornnesse, &c. In these he must shew his wisedome.

1 In vsing the mildest and gentlest meanes hee can, to redresse these infirmities: as Elkanah did, 1 Sam. 1.8.

2 If hee can obserue any occasion that brought her to it, he must vs [...] the meanes to remooue it: as Abraham in casting out of Agar, Gen. 21.

3 As much as may be, in turning his eyes from it, and seeming not to s [...]e it, Pro. 19.11. Eccles. 7.21.

1 If notice be, or must be taken, then to be ready both to forgiue and forget: as it is lik [...]ly that Iacobs anger did cease, Gen. 30.

And in this thing will be the tryall of his wisdome, and knowledge: for it is no commendation to beare with a good wife.

So much for the tender respect.

The next generall point is his prouident care ouer her, which shewes it selfe,

• 1 In prouiding things needfull.
• 2 In protecting her from things hurtfull.

Prouision of things necessary, is a duty belonging, of all other, to the husband, because the wife is of all o­ther most properly his owne, and also the chiefest of his family. Now then the Apostles saying, 1 Tim. 5.8. is a strong proofe of this; and it stands with reason, because the wife, when she is married, forsakes all other, and cleaues onely to her husband: who is therefore to haue a prouident care ouer her. And furthermore, what­soeuer meanes of maintenance shee had, being vnmarri­ed, [Page 48] it is now all in her husbands hands, so long as shee liues with him.

Consider now first the extent, how farre hee is to prouide for her. This is

1 For o [...]hers. Whatsoeuer is requisite that hee should bestow on others, he should prouide for her.

2 For her selfe: 1 In her [...]oule, to haue a care that shee be well instructed; a duty laid vpon the husband, 1 Cor. 14.34. Th [...]s is done, 1 In priuate, by maintaining of Gods worship, and Religion in his, daily euening and morning; doing this either himselfe, as Cornelius did, Act. 10.2. or by others: as Micah would haue his house instructed by the Leuite, Iudg. 17.10. & the Shunamites husband was willing to haue Elisha, 2 Kings 4.11. 2 In publike, to haue a care that shee be partaker of the publike ministery of the Word: as Elkanah carried vp his wife with him to Silo, 1 Sam. 1.3.

2 For her body: 1 In sickenesse to prouide all things needfull for her; as some to tend her, Physick for her and the like: And to doe this not grudingly, and re­piningly, fretting because her sicknesse is so long, and the charges so great; but let him then shew his louing care for her, when she is least able to doe for her selfe: lest that his churlishnes proues another crosse vnto her.

2 In health to prouide for good rayment, and this not niggardly, and sparingly: as many will goe brauely themselues, and their wiues goe very meanely; yet, a­uoyding all excesse. Neither ought hee to deale heerein with h [...]r as a childe or seruant, but to giue her a liberall allowance, leauing it to her descretion to prouide both for her selfe and for the family, such things as belong to food and clothing, Prou. 31.15.

So likewise, for such things as she should bestow vp­on charitable vses, hee ought to prouide for her, remit­ting vnto her the liberty, and authority to distribute, if that she be not, 1 Superstitious, 2 Vaine and light, and so likely to bestow it vpon idolatrous and other sin­full vanities.

[Page 49]And it is likely, being not contrary to the Scripture, and agreeable to other rules, that Chuza did giue his wife such an allowance, whereof she ministered vnto Christ, Luke 8.3.

For the manner, hee is to let the wife haue some­thing of her owne property, for the better testimony of her faith, loue, mercy, and charity: for many will be liberall of another mans goods; and so may the wife in the common goods of the family, whereunto her husband hath right and intrest: but when they come to distribute of their owne, heere will be the tryall of their charitable minde. Now diuers meanes there are to bring this to passe; as some will giue their wiues the rent of such a house, or such a field, the vailes, that which they get by working for themselues, and such like.

The continuance of the prouident care, must not be onely during his life: but also during hers, if shee out­liue him, viz. That if hee be able, hee let her haue wherewithall to liue as well after his death, as shee did with him: at least, if after portions distributed there remaine so much, to leaue her as much as hee had with her. And wee see Christ was more liberall to his Church after his departure, than when hee liued bodi­ly: and this will be a sure signe that he loued her, when shee shall see his care to prouide for her after his death.

Moreouer, considering her weaknesse, to manage her estate; hee ought to appoynt some to haue a care of it for her: as Christ did for his mother, Iohn 19.26, 27. And for this cause did Dauid set Salomon in the King­dome, that Bathsheba after his death might be well dealt withall, 1 King. 1.21. And as the more need is, so to be the more carefull for her, as if shee be not like to marry againe, &c.

Contrary hereunto is the practice of those husbands,

1 Who by prodigality spend their estate, and so leaue their wiues worse then nought: whereas this [Page 50] ought to be a motiue to them to auoyd vnnecessary expences.

2 Who by fawning and flattering get their wiues to make away their inheritance which came with them, without giuing them sufficient consideration for it, one­ly to satisfie their owne turnes while they liue. This is both an vnkindnesse, and also a poynt of iniustice.

3 Such as vse fraudulent meanes to depriue their wiues of the thirds, by deeds of gift, or other conuey­ances. This is a sinne, because we ought to be subiect vnto the Lawes, where they be not contrary to Gods word. And husbands should so deale with their estates, that loue, and not Law might bring vnto the wife that which is her due.

4 Such as hauing old sickely wiues, doe themselues, when they are sicke, desire the making of their wills, to settle their estate, hoping still to outliue their wiues.

So much of prouiding things necessary. The next point is, that he doe protect her from things hurtfull; A duty which in the generall is prooued by the phrase of the Scripture, calling the husband the vaile of his wife: which as it implies subiection on her part, so it doth im­ports protection on his, Gen. 20.16. 1 Cor. 11.10. And so likewise from that of spreading the wing ouer them: as Ruth, 3.9. with chap. 2.12. For which reason, also God hath giuen strength, boldnesse and wisedome, to the husband aboue the wife. It must be shewed in

1 Preuenting of danger, as in the example of Dauid, 1 Sam. 27.3.

2 In recouering them out of danger: as in another example of Dauids, 1 Sam. 30 18.

This protection also must extend it selfe, according to the danger: as

1 Spirituall: of the soule; that he keepe from the house Idolatrous persons, as Iesuites, &c. and prophane and vaine persons.

2 Corporall: to preserue her from violence and hurt.

[Page 51]3 For her good name: to maintaine her credit against slanderous persons, being as well dead as aliue: where­fore he must also be ready to heare her complaint. He must be further carefull to maintaine her honour and authority in the family against children and seruants, yea, though they be the children of a former wife; vn­lesse that the cause be iust: for there are many cruell and rigorous st [...]pdames, and in this case he must vse all gentle meanes to pacifie his wife: or if this will not serue, then to remooue the cause of this hatred, and to place the children somewh [...]re else: for the man and woman may by no meanes d [...]part asunder. The reason is, because the latter wife is as true a wife as the former, and therefore the same duties belong vnto her which did vnto the former: for many times it falleth out, [...]hat the second wife is not respected like the first; but sure­ly if the husband thinke he cannot so loue another wo­man as he did his former, the best way for him is to remaine a widdower.

And if not against children, much lesse against seruants. Thus did Abraham defend his wife against Agar, though shee were his Concubine, Gen. 16.6. Not laughing at them, and suffering them to try Masteries, &c. For let the husband be assured, hee shall feele the smart by the discontent of the wife, when shee shall see he suffers any one to abuse her.

IN this Verse is laid down the conclusion of all, conc [...]r­ning a briefe summe of the matter which before hee had deliuered, briefely repeating and applying it. Out of them we learne two points.

1 That euery one ought to apply that to himselfe in particular, which the Minister speaks to all in generall. (Euery one doe so) This duty Christ doth often imply in his Sermons: as, Mar. 13.37. Luk. 8.8. but more plainely in those 7 conclusions to the 7 Churches, Reuel. 2. & 3. when after a general instruction to al, he wils euery one to apply it particularly to himselfe. But they might think that what was spoken to all in generall, was spo­ken to none. The reason is, because herein consists the profit of the Word; for who can take comfort by the promises, vnlesse that he be perswaded they belong to him? Who regardeth the iudgements and threatnings, vnlesse he in particular can tremble at them? Or who taketh profit by direct [...]on o [...]t of the Word, but he who thinketh with himselfe, I ought to do thus and thus, &c?

The vse is: That as wee haue heard the particular duty of man and wife laid downe, so euery one in that [Page 60] state and condition should now make vse of them to hims [...]lfe in particu [...]ar. 1 Such as haue beene married, that examining themselues by this rule, 1 They may haue ioy and comfor [...] of that which they shall finde themselues to haue done well. 2 To be humbled for that wh [...]rein they haue failed. 2 Such as are ma [...]ried, that they may learn to amend what is amisse, and to hold on constātly in what they perform aright. 3 Such as may be married, that they may know how to perform their du­ties according to the word of [...]od and not be led away with the common custome and practice of the world.

2 That as we must apply, so we must know what to apply, namely, euery one his owne particular duty. (Therfore Paul biddeth euery husband to loue his wife, and euery wife to feare her husband.) For euery one is to giue an account for the neglect, or performance of his owne duty; neither shall any man be condemned for another mans fault, Ezek. 18.20. The husband shall not be blamed for his, wiues fault, nor benefited by her obe­dience, if he neglect his own duty: as if they must needs goe both to heauen together. But if one haue a care, and the oth [...]r be carelesse of his duty, though heere the con­iunction be neere, yet heer [...]after shall there be a per­petuall separation, Luke 17.38.

The want of this particu [...]ar application, is the very bane of marriage: for whilst th [...] husband is rigorous to exact his wiues duty, & the wife looks only to that how her husband ought to [...]oue her, & comfort her it comes to [...]sse that neither of them regard their owne: ra [...]h [...]r let the husband looke to his owne, and the wife to hers, that both of them, he for his loue, she for h [...]r own obe­dience, may receiue of God a recompence of reward.

THe duties concerning the wel-nurturing of children, are of 2 kinds. 1 Such as re­spect temporall good: as, first, training of them vp in ciuility & good behauior: secondly, in a good calling. 2 Or such as resp [...]ct spirituall good, viz. that they be trained vp in piety, which in the text, and diuers other place, ais expresly commanded of God: who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant: as of the 12 Stones, of the Passeouer, &c: commanding Parents to declare vnto their children the mystery of these things.

Reasons of this are,

1 This is the best good that parents can doe for their children, by reason men exceed beasts: by ciui­ [...]ity, [Page 69] ciuill men excell sauages: but by piety, the godly man goeth beyond all other.

2 There is a nec [...]ssity of this instructiō of them in the feare of the Lord; for by nature they haue no pronenesse to it, and without this nurturing they will neuer learne.

3 This belongs to the office and charge of parents, as they who best know the capacity of children, and therefore are best able to apply instruction to them, and instruction comming from them, will take more place.

4 Because children are borne of their parents in a wofull estate; and therefore as they haue beene the meanes to conuay sinne and misery vnto them, so should they labour to be a like meanes of conuaying grace.

5 This is a double band to binde them vnto their parents in loue and duty, when both nature and a reli­gious conscience shall ioyne both together.

6 By this meanes when parents dye, they may with greater comfort and security commend their children vnto God.

7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God.

Now come wee to some directions for the perfor­m [...]nce of this duty: These are

1 That they be sure, that all such principles as they instruct their children in, be grounded on the Word of God: for it must be information (of the Lord.)

2 That when they beginne to learne, they be taught to read in the holy Scriptures the booke of God: as Ti­mothy was. Compare 2 Tim 1.5. with 3.5. for so with learning they shall sucke in Religion: and 2 there is a secret and diuine operation in the Word to worke ho­linesse.

3 That they be daily catechized and instructed in the grounds of Religion, Deut. 6.7. where continually sig­nifieth according to the vsuall phrase of Scripture, as the continuall sacrifice, that which is done day by day; but obseruing this caueat, [...]hat they be not too tedi­ous, [Page 70] but deale with them as it is, Esa. 28.13. Moreouer, l [...]t parents take occasion to raise vp the minds of their children vnto God.

4 That they take occasion especially to declare vnto their children the mysterie of all tho [...]e ordinances that God hath instituted in his Church, of t [...]e Sabbath, Sa­craments, &c. So the Israelites were to expound to their children the Passeouer.

5 To prouide such tutors and gouernors as are reli­gious: so Hannah did put her sonne to good old Eli, 1 Samuel 1.

6 [...]hat they teach them by their owne good exam­ple: as, Iosh 1. Psalm. 101.2. This addes an edge to all the rest.

It remaineth to shew the contrary aberrations o [...] parents.

1 That they are onely and wholly carefull for the temporall good of their children, meate, drinke, ap­parell, complementall carriage, and rich calling, and good marriage; in which they respect the good of their children no more than heathens doe.

2 Many care not in what religion they be brought vp: Such are those that haue rich and wealthy, but popish friends, to whom they will put their children to be instructed; wherein what doe they, but shew themselues most vnnaturall, giuing poyson to their children, and euen sending them to the diuell?

3 That they teach them at first prophane and vile bookes, neuer also catechize them. In which case the Papists may rise vp against vs in iudgement.

4 By ill examples they teach their children vile sinne, euen in their c [...]adle.

Come wee to the second branch, namely, the time of the performance of these duties; of which consider 1 The beginning, when it must be done, 2 The contiuance, how long.

1 For the beginning: Doct. So soone as the [Page 71] childe is docible, and able to apprehend instruction, so soone must he be taught and nurtured in the feare of the Lord, Pro. 22.6. [...] The mouth of his way. Like as they giue children meate, as soone as they c [...]n take it with their mouth, Pro. 13.24. betimes, in the morning, Heb. viz. of his age. Pro. 4.3. tender. Then was Salo­mon instructed. 2 Tim. 3.15. an infant: So dealt Anna with Samuel a childe.

Reasons are either priuatiue, implying an auoyding of mischiefe: as, 1 Vnlesse they be taught betimes, they will fall into many sinnes, because they are pron [...] to sinne, Gen. 6.5. Prou. 22.15. and as soone as they haue ability, they will execute it. This is a meanes to preuent it.

2 This preuents obstinacy and peruersenesse: for within a while they will grow refractary and indoci­ble: as Hophni and Phineas.

Or positiue, of fruites and benefits ensuing, namely, a good effect of their labour: because, 1 Instruction is easily taught, there being an aptnesse and inclination in youth to learne. 2 That which is learned in youth, is longest retained, Prou. 22.6.

Obiect. But to teach children, is but as to teach Par­rots that which they vnderstand not, and so 'tis but labour lost.

Answ. 1 The ground, 2 The consequence is false: for 1 a childe, so soone as it is able to conceiue any thing, vnderstands it better than any other creature else whatsoeuer. 2 Suppose they conceiue it not yet, 1 It is better that by this meanes they be kept from an euill course than let run into it.

2 This is a great meanes to helpe their vnderstan­ding as wee see in Princes and Noble mens children, that haue good bringing vp, who vnderstand more at 12. than many others at 20. yeeres.

3 As yeeres doe increase, so will they make vse of that which they learne in youth, therefore though there [Page 72] be no fruit for the present, yet it will come afterwards: as it is in [...]owing of corne.

The contrary practice of parents is, who suffer the b [...]st yeeres of their children to be spent in vanity and wa [...]onnesse. Where note by the way, that this point of well nurturing children, doth especially belong to the mothe [...], as we see, 2 Tim. 1.15. compared with 2 Tim. [...].15. Pro. 31.1.1.8.6.20. yea, after a peculia [...] manner to mothers when they are young, they being then most familiar & conuersant about them, in feeding▪ c [...]othing, &c. For this cause the holy Ghost doth ex­presse in the books of the Kings & Chronicles the mo­thers name; because chi [...]dren do most ordinarily follow their mothers. So Salomon and Absalon, the children of one father, but of two mothers; the one bad, the other good: so it is when the father is a Protestant, the mo­ther a Papist, the children commonly are Papists, 2 Chr. 2 [...].1, 3. Ahaziah fell to Idolatry, by reason of his mo­thers counsell. Which serues to stirre vp mothers to diligence in educating their children.

The second branch of the time, is the Continuance. The childe must be instructed so long as the parents haue power and authority to gouerne him, which is, so long as he liueth, and they are parents, though there must be a difference put in respect of age.

For children are bound to parents as long as they liue, and so must be subiect and ruled by them. So Eli rebuked Hophni and Phineas, though they were marri­ed; and Iob had a care and command ouer his children, though they kept house.

Directions: That parents doe so wisely carry them­selues towards their children, as they still reserue in their owne hands a power to curbe and brid [...]e them, e­uen when they are growne into yeeres. Contrary to which is their practice, which let goe the reines vnto their children, yea, put themselues in their childrens power, and stand at their courtesie. Many haue found [Page 73] the mischiefe of this: as Dauid did in Absalom,

Concerning the meanes of Helpe, for the perfor­mance of this duty of education: they are two,

Frequent admonition: [...], to put into the mind more by instruction.

Due correction: [...], comprehending both.

1 Doct. That to instruction must bee added admo­nition, that is, they must labour to whet these things into the hearts of their children, to make a deeper im­pression, Deut. 6.7, 8. Eccles. 12.11. Prou. 7. Because the apprehension of children is very weake, and sickly; and therefore vnlesse that which is taught bee vrged, it will slip away. Parents therefore must obserue the incli­nation of their children, and accordingly vrge and ex­presse vpon them those things they haue taught them.

Contrary is the practice of those, who thinke it suf­ficient to haue told their children, what is to be done; but goe no further, complaining of great labor and paine that it is to bee still in admonishing of them.

2 Doct. Correction must bee added to Admonition:

and this is either

• Verball, properly called Reprehension.
• Reall, properly called Correction.

Reproofe goeth in the middle between Instruction and Correction, as a meanes to helpe the former, and pre­uent the latter. That a father must reprooue his childe, is plaine by Pro. 15.5. For if it bee a commendation of a childe to hearken to reproofe, it is a duty of parents to reprooue: see Gen. 34.30. Gen. 49.4, 5, 6, 7.

The reason is, because of the fruit that thence doth a­rise: see Prou. 6.23.10.17.15.31. The fruite of it is life and knowledge, 15.32. & chap. 24.25. The blessing of good, that is, of God.

Motiues to vse this reproofe may be, 1 It doth preuent Correction. 2 It may be performed, when the other cannot be done, as in sicknesse, infancy, and elder yeeres.

Contrary to this, is the too indulgent carriage of pa­rents towards their children: as Dauid to Adoniah, 1 King. 1.6.

[Page 74]Reall Correction is next: it is not sufficient to admo­nish, but it this serue not, God hath giuen author [...]ty to parents to correct them with stripes and blowes, accor­ding to their age; yea, God hath g [...]uen them a charge to doe it, and therein hath made himselfe a patterne to parents, in corre [...]ting His Children after admonition and reproofe, giuen by his Minist [...]rs: and this must be done, because of the peruersenesse of children.

Reaso [...]s is of it are, 1 In respect of the chi [...]de, which are

1 Priuatiue good; Correction is as purging physick, and as a salue curing and purging the corrup [...]ion of the soule, Pro. 22.15.20 30.23.13. In this respect it is said to deliuer from death, both temporall, and eternall, and▪ 23.14. from hell; and therefore parents must not in foolish affection vrge the painfulnesse of correction, but in iudgement consider the fruit thereof. 2 Positiue good: it teacheth wisedome, Prou. 29 15. But some will say, that instruction is sufficient to teach them, what is good and euill. Answ. The greatest wisedome is in the pra [...]tice, which hereby is learned, bringing them to a neerer obseruation of those things that are taught; therefore it is an error in parents, that say that children kept vnder Correction, are sots: see Prou. 13.24.

2 In respect of parents 1 Hereby they spare much paine: for this will make instruction more powerfull, though few times deliuered, than without it oftentimes inculcated. 2 This preuents shame and griefe to pa­rents. 3 Hereby they acquit themselues of being ac­cessary to the sinne, and so guilty of the blood of their children: as Eli was punished for not restraining his children. 4 Hereby they shall bring ease, quiet, and ioy vnto themselues, Prou. 29.17. when the childe is made so carefull, and watchfull of his duty, that the parents may bee secure of his good carriage.

5 If all these faile, yet hee hath the testimony of a cleare conscience, in the discharge of his duty.

[Page 75]Directions for the well and seasonable performance hereof, regard first, the matter, secondly, the manner, thirdly, the vse.

1 The matter why the childe should bee corrected:

1 The parent must be sure, that hee correct his child iustly for a fault; otherwise he will be but prouoked a­gainst his father; for there be fathers that correct their children for their pleasures, Heb. 12.10.

2 That as he punisheth them for a fault, so they make known this fault vnto them, after the example of God, Psal. 50.21. 3 To correct especially for those faults, which they may shew out of the Word of God, to bee faults; and so shew that God is also thereby offended: for this will make them feare the more.

2 Manner. Generall rules: 1 That parents in cor­recting, doe call vpon God, for themselues, that they may bee directed; and for their children, that they may reape benefit, because that they are subiect to passion, and the childs nature is against it. 2 That correction bee done in loue, as in all things, 1 Cor. 16.14 so espe­cially to children, who take it as a matter of iudgement, in their parents. 3 That it be done, with a milde mind and calme affections, and to put it off, if rage and fury arise: as God doth, Ier. 10.24.

Particular rules.

1 That the quality and condition of the childe bee obserued, and accordingly to measure our correction:

2 That respect bee had vnto the fault, according to the greatnesse and smalnesse of it, &c.

For Prayers.

3 The vse: 1 To obserue the dealing of God towards them in correcting of them; which parents may obserue by their correcting of their children, with what pitty and compassion they doe it.

2 To obserue, that in correcting their children, they correct their owne sinnes, and that the thing for which they correct them, came by their owne occasion.

[Page 76]Aberrations in this point are,

1 Too much indulgence. 2 Too much seuerity.

Duties of parents in regard of the riper yeeres of their children, when they are youths, are of two kinds.

1 Prouiding of its place and personall calling for the exercise of that gift, whereunto they haue beene here­tofore trained vp: so Samuel made his sons Iudges, 1 Sam. 8.1. So Ishai had diuers sonnes, whom he placed in seuerall callings, some soldiers, some shepheards: a cal­ling of esteeme in countries.

Reasons are. 1 By this meanes they come to make vse of that ability and faculty, which they haue obtai­ned by their parents, in training of them vp; and with­out this they forget the same, like schollers that after long study haue no further calling.

2 Because by this meanes they come to doe more good to the Church and Common-wealth; for before, they are but in preparation, and their paines (as of pren­tices) may in some sort bee profitable, yet they are not till afterwards counted members of the Common­wealth properly.

3 By this meanes they come to liue of themselues and doe more good to others; whereas before, their paines and gaines were for their masters.

4 By this meanes they traine vp others, as themselues haue been trained vp before, and so there is a succession of calling, and a maintenance of Church and common­wealth.

Directions: Obserue 2 Cautions.

1 That they bee carefull to place them in such a cal­ling as they haue beene trained vp vnto in their young yeeres. Bezaleel and Aholiab were chosen to the worke of the Tabernacle, because they were skilfull men, Ex­od. 25. It is not fit, of a prentice to make a minister.

2 That the meanes of placing them be good, law­full and honest, that thus entring in by those meanes [Page 77] that God hath ordained and warranted, they may de­pend vpon his blessing, as beeing thereunto called by him, 1 Cor. 7.17. What mischiefs follow vpon an vn­conscionable entrance, all know.

Aberration in two extremes:

1 Carelesnesse of those that thinke it enough to haue bestowed education vpon their children; and so account themselues discharged, saying, that they will leaue them then to depend vpon Gods prouidence. (But we must know, that God appoynts meanes, without the vse of which, we cannot looke for a blessing.) Others saying, that their children may shift for themselues: iust like brute beasts, that leaue their young ones when they are able to feede themselues. And thus by their negligence, many times their children come to be ve­ry drones in the Common-wealth.

2 When parents are too preposterous and rash in prouiding a calling, not considering whether the place be fit or no for their children, but onely whether it be gainefull and profitable, or of credit.

3 Another is, of those that make no conscience of bringing their children into a calling, into the Ministe­ry by Simony, &c.

2 The second duty is, concerning marriage, that they be carefull to prouide marriage for them in due and fit time; a plaine duty of parents, Ier. 29.6. and 1 Cor. 7.36, 37. in practice, Gen. 28.2, 6. and 27.46. Agar learned so much in Abrahams house, Gen. 21.21. and and so did God with the first man, Gen. 2.18.

Reasons, 1 Because children must waite vpon their parents consent, and therefore they ought to prouide for them.

2 Parents stand in Gods stead, and so must bee a meanes of seeking a marriage for them.

3 Marriage is a needfull meanes to keepe their ves­sels in holinesse; and heereby is a holy seede preser­ued, Mal. 2.15.

[Page 78]Directions, 1 That children may haue a free con­sent, and that they be not forced: After Gods example, who brought the woman that he had made, vnto Adam, to see whether he liked her or no, Gen. 2.22. & 24.57. for this is the neerest, surest, & strongest band, and ought not to be vndertaken without the parties good liking.

2 That the match be fit for them, Gen. 2.20.

Fit, 1 In Religion, Deut. 7.3.

2 In age: So God made the woman perfect at the first, as Adam, not a childe.

3 In state, in some equality, else scorne and dis­daine may arise.

Aberrations in two extremes.

1 Carelesnesse in prouiding marriage, letting them passe the flowre of their age.

2 Too much rashnesse, before they know what a wife and husband meane: and a third, prouiding vn­meet matches for them, ioyning them idiots, fooles, pa­pists, prophane; so they be wealthy.

Meanes for the better performance of those duties, are,

1 That parents haue a care to prouide a stocke and portion for their children, 2 Corinth. 12.14. Whereas some obiect, Math. 6.19. wee answer, 1 That Christ aimeth heere at couetousnesse: so as the foole laid vp riches.

2 Hee condemnes the manner, as beeing the onely thing which they doe, before and aboue the care of hea­uenly things.

3 The measure, heaping vp without measure.

Directions. 1 That this measure be not vniustly gotten, Prou. 10.2.

2 That they be not couetous, setting themselues to make themselues and their children rich.

3 That this be not a pretence for vncharitablenesse.

Contrary to this is, 1 when men liue at the vttermost extent of their liuing, so that they can lay vp nothing.

[Page 79]2 When men liue aboue their liuing, and cast them­selues behinde hand.

3 When any insnare their children, by causing them to be bound for them, and so breake their backes, and become their vndoers.

4 Couetousnesse, when parents lay vp indeed, but will part with nothing to their children before their death.

THe sūme of these words is a direction for seruants how to carry themselues towards their Masters; wherein the Apostle layes downe, first the Duties they are to performe, where wee are to note,

1 The kindes which are twofold:

• Obedience &
• Reuerence.

2 The extent, which is limited by these speeches: according to the flesh, ver. 5. as vnto Christ, ibid, as the ser­uants of Christ, ver. 6. as to the Lord, ver. 7.

3 The manner of performance set downe, 1 Affir­matiuely, by shewing them what graces doe adorne them in performance of these duties, ver. 5, 7.

2 Negatiuely, by shewing what vices are to bee a­uoyded, ver. 6.

2 The motiues to stirre them vp to the carefull per­formance of the former duties, which are partly im­ployed, partly repressed.

Before we come to handle the kindes, it is necessary to lay downe, here as formerly hath beene done, the ground and foundations of the duties, which doe con­cerne either the opinion, or the affection of seruants. Thier opiniō, that they be perswaded concerning their masters superiority, and their owne subiection, that it [Page 80] is good, lawfull and warrantable, by the Word of God. For seeing Reuerence and Obedience haue relation to authority and superiority; how can any bee yeelded, when wee are not perswaded, that they to whom wee owe this, are our superiours? Therfore did Korah & his company fall into Rebellion, because they thought that Moses had not that authority, which hee tooke vpon him, Num. 16.3. Now that seruants may bee resolued, touching the lawfulnesse of their masters authority, let them consider, 1 That it is Gods commandement, both in the old and new Testament. 2 The many di­rections, that God giueth to masters and seruants, to carry themseleus in their places: But God giueth no di­rections for any vnlawfull calling. 3 The example of many godly men in Scripture, who haue beene seruants. 4 That, that the Apostle, Rom. 13.1. vrgeth it as a mat­ter of conscience, which hath alwaies relation to the Law of God commanding.

Contrary to this, is the opinion of the Anabaptists, denying any subiection or superiority; their reasons for it are, 1 If, say they, there be seruants, and this a calling lawfull, they must haue either Christians or Infidels to their masters. If Infidels, who haue no part 'in Christ: what an vnfit and vnmeet thing is it for Chri­stians to bee in subiection to such? If Christians, then are they all brethren, and why should one bro­ther be inferiour to another?

Answ. This calling of seruants and masters, being a politicall ordinance of God, appoynted to vp-hold the Church, Common-wealth and Family, not their quali­ty, but their place is to be considered: See 1 Tim. 6.2.

2 Againe, say they, it is against nature, our Christian liberty, and those prerogatiues we are endowed with.

Answ. Against nature, as nature now is, it is not, al­though if nature had remained entire and perfect, it had beene against nature. But God hath in his admira­ble wisedome made many things, which are punish­ments [Page 81] of sinne, to bee duties imposed on vs, as eating of our bread in the sweat of our browes, a punishment, and yet a duty.

2 Christian liberty is not hereby preiudiced, the con­science stil remaining free, & not subiect to any but God.

3 And as for our prerogatuines, they are to be ex­pected in the world to come, and not heere.

3 They vrge that which is said, verse 7. not seruing men:) but heere seruice to men is not simply forbidden, but such fawning and parasiticall seruice, when we who­ly care to please men, and not God, in seruing them.

In Affection, that the seruant haue an honourable ac­count and reuerent esteeme of his master. This is called here Feare; and it is described, 1 Tim. 6.1. See 1 Pet. 2.18. which affection in a seruant, if it be wanting, he doth indeed deny his master to be a master, Mal. 1.6.

The meanes to worke this feare, is to consider the place of his master, namely, that hee is in Gods stead.

Signes of his feare are,

1 When the heart of the seruant desires to please his master: as Abrahams seruant did, Gen. 24. the whole chapter sheweth it. Which further sheweth it selfe by a certaine ioy and delight they haue, when they haue done any busines succesfully, and for their masters pro­fit, as Abrahams seruant did, Gen. 44. vers. 26.27. 2 A care not to offend them: as was in Ioseph, Gen. 39.8, 9. which breeds a griefe in them, hauing done any thing offensiue: as Onesimus was, no doubt, grieued for his running away, and would not returne without a letter of mediation from Paul, his masters speciall friend.

Contrary to this is, 1 Slauish feare: as was in that idle and vnprofitable seruant, Mathew 24.25, 25. 2 Despising of their masters, 2 Tim. 6.2. manifesting it selfe in two branches, 1 Into light esteeme of their ma­sters: as Agar, of Sarah her mistris, G [...]n. 16.4. 2 In a vile and base esteeme of them: as when they are poore, &c.

Wee are now come to the kindes of duties, and [Page 82] first, of Reuerence, which is an outward manifestation of that inward affection of the heart; To be declared, 1 By speech, and that first to his master, two waies, 1 By refraining his speech in a good and commenda­ble silence, not speaking in his presence; or being in talke, to breake it off when he commeth in presence, &c. which shewes a great honour that he beares vnto him.

Contrary to this, is sawcin [...]sse and ouer-bo [...]dnesse in prating to him as their equ [...]l▪ A great fault in seruants, who especially should be swift to heare, and slow to speake, Iames 1.

Yet are there times when seruants may and ought to speake. 1 When their masters require them. 2 When it may bee behooffull for them: as when it tends to the good of their masters, as 2 King. 5.3. Or when they would perswade them to that which is good, and they are against it: as Naamans seruants, 2 King. 5.13. Or when they would more fully vnderstand their ma­sters meaning: so did the Disciples of Christ ask him many questions: or when some scruple doth arise in the seruants minde concerning the businesse, as Gen. 24.5. Or to cleare their innocency, when their master sus­pecteth any thing of them, 1 Sam. 24.9. &c.

Contrary to this is stoutnesse, and stomackfulnesse, when they will not speake nor answer, Pro. 29.19.

For the manner of their speech, note these things, 1 In titles, that they bee honorable, and beseeming their masters places. 2 That their words bee few, especially if they obserue, that their masters be vnwilling to heare of any talke, in that businesse, as Iohn the last, vers. 21, 22. 3 Their answer must be meeke, gentle, and humble, 2 King. 6.2, 3. 4 It must be seasonable, not when they are cholerick. 5 Aboue all things, their speech must be true; to which in this regard they are bound by a speciall band.

Contrary to this, is, 1 Pride, scorning to reuerence their masters with fit titles. 2 Scolding, as in many [Page 83] shrewish mad seruants, that will giue word for word, yea, and will haue the last word.

3 Muttering and mumbling, speaking neuer a plaine word. 4 Lying like Gehazi; shewing hereby the small respect they carry of their masters. The second thing is speech of them, which must be the same to others, as it is to their master, else the other will prooue but faw­ning and hypocrisie. To this end, 1 Let them say no­thing in his absence, but what they would be willing hee should heare himselfe. 2 Let them speake of him in such sort, as others may see he makes account of his master and mistris. 3 Not to speake of any thing that may discredit them. 4 To maintaine their credit a­gainst others.

Contrary to this is, 1 To discredit their masters vn­iustly by telling vntruths. 2 By blazing abroad secrets, as many seruants doe when they meet together, and as it comes to passe when seruants are changed.

2 By their carriage, which is another euidence of that reuerence and feare which they beare vnto their masters: Yea, the most proper: for if their actions doe not agree with their words, they are but flatterers and fawners, yea, their owne words will condemne them, Luke 19.22. There are three branches, wherein this Reuerence consists.

• 1 In a dutifull obedience.
• 2 In an humble and decent behauiour,
• 3 In apparell.

Obeisance in comming to them, going from them, receiuing an errand from them, bringing a message to them; to make obeysance, see for proofe, Gen. 27.29. bow downe to thee:) 2 King. 2.15.

Behauiour: that it be modest, humble, and lowly: as standing in their masters presence, 2 King. 5.23. and 10.8. And though Salomon was a King, yet this is common to Kings with other men; and wherein some may ob­iect, that by standing, is meant no other, but to serue [Page 84] and minister, as Deut. 10.8. Wee answer, that neuer­thelesse, the reason of this phrase shewes, that they that minister, must be ready to performe all things; stand­ing vncouerd, as at all times, so especially in the Church, where God and his Ang [...]ls are to behold their good order: also [...]heir lookes [...]nd countenance must be sober, and modest.

Contrary to this, is the carriage of proud seruants, that scorne all courtesie towards their master, which commeth to passe when their master is poore and meane: whereby they shew plainely how little they [...]egard Gods ordinance, and the image of God, which their master how meane soeuer doth beare.

Apparell: that it be b [...]comming the state of their condition of subi [...]ction; for this is one end and vse of apparell, for to distinguish those of higher and more emin [...]nt degree, from other lower and inferiour. This was that which the Queene of Sheba noted in Salomons seruants, 1 King. 10.5. euery one being suited accor­ding to his degree.

Contrary to this, is the practice of most seruants now a daies, whom by their apparell a man cannot distin­guish from the children, no not from their masters and mistresses themselues; all their wages, and what-euer else they can get, either from their friends, or by pur­ [...]oyning oft times, from their master, or by other meanes, it is all spent in apparell. And if the master and mistresse make conscience of going soberly, the ser­uants will many tim [...]s go [...] finer than they. So much for reuerence.

The second generall duty is obediences, the most principall and surest euidence of their dutifull subiecti­on, as also of their masters authority: for reuerence is performed also to others, Col. 3.22.

To which is contrary, rebellion and disobedience in seruants, the greatest impeac [...]ment of the masters authority, and indeed that which doth plainely deny [Page 85] his place; faults in the former may come of rudenesse, and may be borne withall, but this is intolerable.

This duty doth manifest it selfe

• 1 In the parts.
• 2 In the [...]xtent.

The parts of it are partly neg [...]tiue, partly affirma­tiue. Negatiue, that they do not any thing of their own heads, without or against their masters knowledge and consent: for seruants, during the time of their seruice, are their masters goods, and so are all their actions to be done, not for their owne, but for their masters pro­fit; and therefore good reason that hee should haue the guidance and direction of them. Againe, the masters will must be a rule and direction of all their actions; and therefore did Abrahams seruant enquire the meaning of his master, Gen. 24.5. Therefore the cares of seruants were boared thorow, to signifie that their eare must be alwaies attentiue to their masters will. More particu­larly, this duty is seene in these points.

1 Seruants are not to goe abroad about their owne businesse, without the consent of their master. Contra­ry was the practice of Gehezi, going out after Naaman vnknowne to his master, 2 King. 5.

2 They may not enterprize and goe about their ma­sters businesse, without his direction; doing that worke that likes them best, Prou. 31.15. For it is the masters duty to allot vnto seruants their worke as well as their meat. Contrary is, when seruants will be their owne choosers; [...]s happens where there be many seruants: and also tha [...] practice of many, who are so selfconceited, that they thinke things will neuer well succeed, vnlesse they be [...]one after their own head. True it is, if they be more [...], (as it doth so happen many times) then their [...], the [...] ma [...] meekely aduise them: as Ioab did, 2 Sa [...] 2 [...] 3. But if they will haue their own mind, they must doe i [...]: as the Kings word preuailed with Ioab, ver. 4.

3 In the time of thei [...] seruice, they are not to marry [Page 86] without their masters consent. So masters did giue wiues vnto their seruants, Exod. 21.4.

Contrary is the practice of those that doe take the aduantage of the law, and marry themselues, of purpose to bee free, and to defraud their masters of the rest of their time.

4 In disposing of those goods that doe belong vnto th [...]ir masters, they may not giue away any thing fo [...] charitable vses without their consent.

5 Being hired by them, they ought not to hire them­selues vnto any other, without their full & free consent. Iacob hauing serued out his time, did neuerthelesse tar­ry with Laban still, hee being vnwilling to let him de­part, Gen. 30.26, 27, 28. So farre was hee from going away without his consent. And whereas chap. 31. ver. 20. hee went away priuily, 1 hee had the charge o [...] God to bee gone. 2 His time was out. Howbeit this practice of Iacobs is not iustifiable, neither can be allead­ged for imitation in seruants. For seeing Iacob had Gods commandement for to goe away, and his promise for safety in his iourney, ver. 3. why could hee not haue had his departure knowne to Laban, whose wrath hee needed not to feare, God being as ready to haue deliue­red him from the danger thereof then, as hee did af­terwards, verse 24?

Contrary is the practice of lewd seruants, who runne away from their masters, like Shimies seruants, 1 King. 2.39. and as Agar, Gen. 16.6. If their masters be cruell, they must doe as the Angell counselled Agar, verse 9. submit and humble themselues: see 1 Pet. 2.18.

The affirma [...]iue part of obedience is, that they be willing and ready to doe whatsoeuer their master will haue them doe. This is the truest marke of hearty obedi [...]nce: for the former may many times arise of fullenn [...]sse.

This must be manifested, 1 In regard of the masters command; that hee hauing a power to comm [...]nd, the [Page 87] seruant ought to obey, doing that which hee r [...]quireth, readily and willingly, without pretending excuses, or enquiring a reason of what hee commands, Math. 8.9. which example belongeth to all seruants. Samuel, who was in a manner Eli [...]s s [...]ruant, when he was called by [...]od, h [...]e supposing it had beene Eli, went vnto him a second and a third time, albeit the time were vnseason­able, & tha [...] Eli had at first told him, he called him not: which might haue beene an excuse not to haue come a second and a third time, 1 Sam. 2.6, &c. Abrahams seruant questions not about the difficulty of that long iourney, which he was to take by his masters cōmand, Gen. 24.4. Eliahs seruant goeth to the top of the hill seuen times, although hee saw nothing till the seuenth, 1 King. 18.24. The plow-man that hath laboured all day, doth neuerthel [...]sse first serue his master when hee commeth home, before himselfe do eate and drink, and take his rest, Luk 17.7. All to shew that he must not be w [...]ary, nor take vaine excuses and pretences, for not do­ing his masters command; but do it he ought although it seeme neuer so much without reason vnto him.

Contrary to it, is the disobedience of seruants to their masters command; and euen then most commonly when they haue no need of them, Iob 19.61. like vn­faithfull Z [...]ba, 2 Sam. 19.26. This is a most foule of­fence in seruants, and of all others doth most prouoke their masters, seeing that hereby they in their hearts doe plainely deny his authority ouer them.

2 In regard of his instruction, tending first to their [...]emporal good: as of prentizes, and such as are cōmitted vnto others, onely for this end, that they may learne their trade. For 1 The master being bound to teach them, they are likewise bound to learn and to follow his directions. 2 This is the end why they were placed with them. 3 The benefit and profit is great, for here­by they come to liue of themselue another day, &c.

Contrary is the practice of idle, dull, and heauy ser­uants, [Page 88] that regard not their masters teaching, who care not so they may weare out their yeeres, though at the end of them they haue not learned their trade: heereby shewing themselues enemies to th [...]ir masters in discre­diting them; to themselues, by depriuing themselues of a meanes to liue heereafter; and to their place, wherein they are vnprofitable members.

2 To their spirituall good, that as it is the masters duty to instruct his seruants in the feare of God, so must they hearken vnto him. Ioshua had such seruants, else hee could not haue said, I and my house will serue the Lord, Iosh. 24.15. Such were in the family of Priscilla, and Aquila, Rom. 16.5. So Philem. verse 2. The Ru­lers seruants beleeued vpon their masters relation, al­though they were with him when Iesus spake the word, Iohn 4.53.

The necessity of such instruction, as also the vnspeak­able benefit that ariseth hence, should moue seruants to the performance of this duty.

But wee see the contrary in almost all seruants, who of all others will not bee seruants to religious men: such as are all naturall men, who are more ready to follow the Diuell, and those that beare his I­mage, than God, and such as carry the Image of God. And it is a common complaint, that prophane men haue better seruants, and haue their worke better performed, than godly; yea though they giue lesse wages, and worse fare; because the one sort, so as they may haue their work done, care not how they breake the Sabbath, and what other sinne they commit, which the other will not suf­fer. So much did men preferre liberty in sinne before meate, drinke and wages, and any thing else.

3 and 4 In regard of Reproofe, and Correction, which may bee ioyned both together; reproofe being but a verball correction, and correction a reall reproofe: and herein obedience is shewed in two branches.

1 By patient bearing all reproofes and correction [Page 89] whatsoeuer it bee, whether iust or vniust, milde or bit­ter, easie or grieuous; this the Apostle Peter proues by many arguments, 1 Pet. 2.18, 19, 20, 21. Ioseph vniust­ly imprisoned by his master, mutters not, nor repineth, nor yet reuengeth it when afterwards he came into au­thority, Gen. 39.20.

Contrary to this, is the practice of many seruants, who being reprooued, will answer againe crosly and thwar­tly; a thing expresly forbidden, Tit. 2.9. True it is, they may make an Apologie for themselues reuerently, and modestly, but if their masters will not heare them, si­lence, and patience is required.

2 Of those that will not bee corrected, but if their masters come to correct them, they will take the staffe by the end. 3 Of such as fearing correction, will runne away: as Agar, Onesimus, and Shemeis seruants.

4 Of such as will giue blow for blow. 5 Of such as will seeke for reuenge, by mischieuing their masters at one time or other.

2 When they are iustly reproued and corrected, that they bee carefull to redresse, and amend that for which they were so reproued; for herein patient bearing is not sufficient, it is not praise-worthy, 1 Pet. 2.20. yea, it is but stupidity and blockishnesse. Thus did Onesimus amend, Philem. ver. 11.

Contrary is the practice of those, that notwithstan­ding all reproofe and correction, goe on still, and pro­uoke their masters, either to adde more blowes, or in the end to turne them out of his doores.

2 part. The Extent of seruants obedience: how farre forth they ought to obey their mast [...]rs, is imply­ed here, when it is sayd (According to the flesh) that is, in ciuill and carnall things, and expresly layd downe, Col. 3.22. and Tit. 2.9. (In all things) which words being so generall, must haue some restraint and limitation. Be­cause masters and mistresses are men and women, and so being, are subiect to errour. 2 Some may be Idolaters, [Page 90] Popish and prophane, and so may command that which is expressely contrary to Gods Word. 3 And againe, such is the peruersnesse of many, that they oppose themselues against God the highest Master.

Neuerthelesse the reason why this so generall a phrase is vsed, is to shew, 1 That whatso [...]uer the master hath authority to command, and belongs vnto his office, in all those things seruants must obey. 2 That the ma­sters authority is very large, such as none but Gods con­trary command can resist. 3 That it is not sufficient to obey in such things as they please; but it must bee all things, though grieuous and irksome vnto them.

Here therefore we must distinguish between things 1 Simply good. 2 Simply euill. 3 Indifferent. The 1 are simply commanded. The 2 simply forbidden. The 3 are good or euill, according to the diuers circumstan­ces: and in these indifferent is this extent especially to bee placed.

The du [...]y then here to be learned is, that seruants must labour and indeauour to subiect their iudgements vnto their masters, to think those things meet and fit which hee commandeth. The seruant of the Leuites, Iudg. 19.11. would haue had his master lodged in Iebus, but the master thinking it otherwise meete, he was content and went with him. If their master appoint them to any worke, they ought to thinke this worke meete and fit for them.

Contrary is that of those, who think themselues wi­ser than their master: so Gehezi thought his master vn­wise, to let Naaman depart: so did the Prophets offend, 2 King. 2.16. in vrging Elisha against his will. This is the cause of many mischiefes, as of excesse in apparell, when they think their master not wise enough to pro­uide what is fit, &c.

Now if they cannot thinke that what their master commandeth, is so fit and profitable for him, yet neuer­thelesse, they ought to yeeld obedience; this caueat [Page 91] obserued, that they may make known their mind vnto their masters, with mildnesse and reuerence. So did Io [...]b, 2 Sam. 24.3, 4. wherein hee did not sinne. For a man that is in authority, may sinne in commanding, and yet hee that is in subiection, not sinne in obeying the command; because the thing being in it selfe lawfull, the sinne r [...]spects the minde of him that commands, as the numbring of the people, Dauids proud minde.

For hereby a seruant shewes his hearty obedience the more plainly, when hee yeeldeth r [...]adily to that which is contrary to his will. 2 This is a speciall meanes to preserue peace and loue.

Contrary to this, is peremptorinesse in seruants, that will obey no further then themselues see reason.

The restraint of this generality is expressed in 4 clauses: 1 As vnto Christ, vers. 5. 2 As seruants of Christ, vers. 6. 3 Doing the will of God, ibid. 4 Seruing the Lord, verse 7.

All which imply in the generall; that seruants obe­dience to their masters, must be such as may stand with their obedience to Christ. For 1 Christ is the high­est master. 2 To him we are to giue the last account of all our actions. 3 His fauour must be preferred, and his wrath and vengeance must be feared.

For more particular application of these generall grounds: 1 If the master command any thing that Christ forbids, the seruant is freed in this case, he may not obey; for this are Sauls seruants commended, 1 Sam. 22.17. and the midwiues, Exod. 1.17. and Ioseph, Gen. 39.12. And if a King is not to be obeyed in such things, much lesse a priuate man.

For masters heerein goe beyond their commission, and so lose their authority, and are not to be obeyed, no more than a Constable or Sherife, &c. that goe be­yond their office.

Heere neuerthelesse, this caution is to be noted, that they be not peremptory: but 1 That they be sure that [Page 92] God commands the contrary to their master. 2 That with all reuerence they shew their master his errour by the word of God, and to perswade him not to command them that which is contrary to it, before they absolute­ly refuse to obey.

Contrary to this, is men-pleasing, when as seruants care is so to please their master, that they respect not God: as Do eg, 1 Sam. 21.18. Mat. 2.16. Dan. 3.20. nei­ther are there so wicked masters, but they shall finde such men-pleasers as will execute their will and com­mand; but what the iudgements of God are vpon such, we may see by the example of those, Dan. 3.22.

Obiect. The Apostle, Titus 2.9. willeth seruants to please their masters in all things.

Answ. 1 Men must be pleased in those things that belong vnto their power to command. 2 The Apostle in that place speaketh of man, as opposed to God, in the text, as subordinate to God; there so to please men, as to displease God, heerein pleasing of them, standing in the place of God, to please God himselfe. Briefely, here is meant to please men in God, for God, and vnder God: So that so farre as seruants can approue them­selues to God, and haue the testimonies of a good con­science, and withall please their master, this man-plea­sing is lawfull.

2 If masters forbid any thing that is by God expresly commanded, seruants must not therfore abstaine: So did Daniel, Dan. 6.10. Reason is, we haue a good warrant so to doe, euen of God himselfe; and if a man haue the warrant of the King, what need he feare, although an inferiour magistrate doe forbid him? Thus if seruants be commanded not to giue good weight, they must not doe it, although they may keepe the price which their master sets: so if to breake the Sabbath and the like.

Onely let them be sure and certaine, that God hath forbidden that which their master hath commanded.

Contrary heereunto is slauishnesse, and timorous­nesse, [Page 93] when they feare their master more than God.

For the auoyding of these extremes, and the better to performe the former duties, let seruants

1 Labour to be fully instructed what is the will and commandement of God, Ephes. 5.17.

2 Let them labour to haue their mindes possessed with the true feare of God.

3 Let those seruants that be at liberty, haue a care­full respect in chusing of their masters, that they as well regard their inward disposition, as their outward cal­ling; for this it was that Ruth followed Naomi, because shee saw she was Religious, 1 Ruth 1.16.

4 Hauing beene brought by the prouidence of God vnder such masters as are Religious, to cleaue vnto them, and to remaine with them, Iohn 6.68.

Contrary to which, is carelesnesse in seruants, that regard not to what master they binde themselues, be they worldlings, prophane, popish, &c. all is one to them; whereby they bring themselues into many straights, eyther to disobey God, or to displease their master, &c. So much for the Extent and Restraint.

3 The manner of obedience is layd downe in 4 branches.

• 1 With feare and trembling.
• 2 With singlenesse of heart.
• 3 With good conscience.
• 4 With good will.

1 Feare and trembling: the phrase is doubled, to shew the necessity of the duty: by feare is meant, all the former, and respect which seruants owe to their masters: by trembling is meant, an awe & feare to pro­uoke their master to punish them. For as we may feare God in regard of his power, that hee is able to execute so great vengeance on vs; so may masters be feared, be­cause God hath giuen the rod into their hand, to exe­cute punishment on the disobedient, Rom. 13.5. Thus was Obadiah afraid to prouoke Ahab, 1 King. 18.9.

[Page 94]Contrary to this trembling in the defect is, 1 Too much familiarity. 2. Answering againe, murmuring and repining. 3 Carelesnesse in prouoking their master, thinking with themselues, it can bee but a beating, &c. In the excesse, slauish feare, when all things are done for feare of the rod.

2 Singlenesse of heart: that is, that the seruice which they performe, be done with an honest and vpright heart, pretending no more in outward shew, then they intend inwardly in the heart: it is called singlenesse of heart, in opposition to those phrases in Scripture of a double heart, or, a heart and a heart, as Psal. 12.2. Such an vpright heart was in Ioseph, Gen. 39.8, 9.

Reason is, because seruants haue to doe not onely with their master, but also with Christ, who searcheth the heart, and by the same giueth iudgement of the action, Ier. 17.10.

2 Because honesty and vprightnesse is so acceptable vnto Christ, and hee delighteth so much in it.

Contrary to this, is eye seruice, when they content themselues with the outward worke, and neuer regard their heart; such are most seruants.

2 Hypocrisie and dissimulation, when they will carry a faire face, fawne and flatter, yet care not what wrong they doe vnto their master: as Parasites.

3 Good Conscience, implyed in these speeches: 1 As vnto Christ. 2 As the seruants of Christ. 3 As doing the will of God. 4 As seruing the Lord. Whence the Doctrine is: That seruants must haue respect to the will and or­dinance of God, obeying because of it, although there were no other reason, Rom. 13.5. 1 Pet. 2.13.

This puts a maine difference betweene Christian ser­uants, and such as are wicked and prophane.

2 In this may seruants reape true comfort, in hope of reward at Gods hands, howeuer their master doe deale with them.

Contrary is that of many seruants, who although [Page 95] they bee good at their worke, yet doe it not for consci­ence sake, but for feare, for gaine, or some like by-re­spects.

4 Good will: which respects the minde of the ser­uant, and it is either in regard of himselfe, or of his ma­ster: of himselfe, that his seruice bee done willingly and cheerefully: of his master, that it bee for his pro­fit.

Doct. 1 Seruants must doe seruice with willingnes and cheerefulnesse; as Christ a seruant, Phil. 2.7. did the will of his Father cheerefully and readily. Psal. 40.7, 8. Euen with as great a desire, as to his ordinary food, Iob 4.34. So did Iacob, Gen. 39.20. For the time of his seruice seemed short vnto him: which is a signe he did it cheerfully. And although the reason be there ren­dred, because he loued Rachel; yet may these both stand together; yea, if hee had not serued cheerefully, the time would haue seemed so much the longer, because of that loue he bare Rachel.

Reasons hereof are, 1 In regard of God, who loueth cheerefulnesse. 2 of our selues: because it easeth the burden of the worke. And for a motiue to stirre vs vp to readinesse, consider wee of the reward that God will giue to such as bee faithfull in their calling.

Contrary is, when seruants do their businesse grudg­ingly, heauily, and of necessity; wherein neither them­selues can reape comfort, God not accepting of their worke, nor their masters profit, it being done for the most part vntowardly.

2 The profit of their master: to this is required, 1 Speedinesse and quicknesse, that they dispatch their bu­sinesse so soone as they can. This was commendable in Abrahams seruant, Gen. 24.33, 54, 56. 2 King. 4.29. This speedinesse about businesse is a signe of of willing­nesse.

2 Diligence. That they imploy all their labour and care (continually) for their masters good, Ecc. 9.10. For [Page 96] this is the Talent and worke of the Lord, which hee hath giuen to seruants, viz. To be diligent in their place and seru [...]ce towards their master, then looke Ier. 48.10. This diligence was in Iacob, Gen. 31.38, 39, 40. What fruit commeth by this diligence, is often expressed in the Prou. chap. 10.4. and 12.24. &c.

Contrary to this, is Sluggishnesse and Idlenesse: which in a seruant how irksome it is, see Prou. 10.26. how vnprofitable and hurtfull, Prou. 18.9. Yea, all slothfull seruants are theeues, robbing their masters of their best paines & labour, which is as due to them, as meate and drinke to seruants. Such idle seruants are those, who if they bee sent of a businesse, will haue much talke and prate about it, before it can bee done, Prou. 14.23. It is also hurtfull for themselues: for hee that is slothfull for his master, will seldome be diligent for himselfe.

3 Lastly, herein is required Faithfulnesse, a chiefe and principall dutie of seruants, and to bee referred to the whole manner of their obedience. This is implyed too here by (good will) and in that must serue their ma­sters as (doing the will of God,) whose will it is, that e­uery one bee faithfull in his place. And it is expressely commanded, Tit. 2.10. And the Apostle takes it for a ruled case, Heb. 3.5. implying that if he were a seruant, hee must be faithfull: for this, were those seruants that receyued the Talents, commended by Christ, Mat. 25. and thus Christ himselfe was faithfull, Hebrews 3.2.

Reason of it is, because seruants are stewards, and must giue an account of their taske committed to them, as Luk. 16.2. both to their masters and to God, who will finde them out, if they bee vnfaithfull.

Contrary vnto it, is fraud, deceit, vntrustinesse, thee­uishnesse, &c. In seruants, whereby they bring vnto their master hurt and damage.

But not to insist in the generall, let vs see more parti­cularly, wherein this faithfulnesse is required: This is,

[Page 97]1 In regard of their masters goods, in a double re­spect. 1 In keeping safe all such goods of their mast [...]rs, as are committed to their charge; that through their carelesnesse and negligence nothing be lost: thus was Ioseph faithfull, that his master durst trust him with a [...]l that he had, Gen. 39. And Iacobs exampl [...] is a worthy patterne for a [...]l seruants, Gen. 31.38, 39. Where also we see, that if any be impayred, and lost by seruants negligence, it do [...]h indeed belong vnto them to make it good. That word which the Apostle vs [...]th, 1 Tim. 6.20. [...], is a metaphor taken from seruants.

[...]or this is the end why they receiue them into their homes, and put them in trust with their goods, them­selues being then more secure, and not looking to them so much as otherwise they would, trusting vpon th [...]ir seruants faithfulnesse.

Contrary to this, is carelesnesse in seruants, and want of due circumspection, whereby many times great harme comes to their masters estates; as in not taking care to their fire and candle, not shutting their doores and windowes, suffering their clothes to be spoyl [...]d, their meate which is soared, to mould and spill, contrary to the practice of Christ, Math. 14. & 15. Iohn 6.12. And for s [...]ruants in the countrey, that leaue op [...]n gate [...] and gaps, letting in other mens catte [...]l to wrong th [...]ir masters, especially in haruest time, and the like.

2 That they doe their best, and vttermost indeauo [...] to increase th [...]ir masters estates, then they ma [...] be the better for them, as Gen. 30.27, 29, 30. Math. 25.20, 22. This must be added to the former; for the seruant that did but one [...]y keepe his Talent, was an vnprofitable seruant, Math. 25.26.

Contrary to this, is fraud and deceit of seruants, in purloyning from their masters, or detaining from him, that which is due vnto him, Tit [...] 2.9. wh [...]re the word vsed, [...], signifieth to d [...]aine any thing to ones [...]elfe that b [...]longs not to him, and it to put apart to his [Page 98] [...] did, Act. 5.2. wher­ [...]s word is lik [...]wi [...] v [...]d. And [...]h [...]s fraud is not onely in appa [...]nt th [...], as in taking mony [...] of [...]heir masters purs [...]s, boxes, and coun [...]rs, &c. but in mor [...] s [...]cret pr [...]ctic [...]s also: as in pu [...]ting into their account of ex­pences, more than they ought; in l [...]auing out of their re­ceits, som [...]what which they shou [...]d hau [...] put in, as did that vniust steward, Luke 16.6, 7. whom Christ com­m [...]ndeth not for his fai [...]hfu [...]ne [...]se, but for his wisdome in pro [...]iding for hims [...]lfe; likewi [...]e, in spending more about their mast [...]rs busi [...]ss [...] than ne [...]d [...]th; w [...]n they sell a thing for more than th [...]ir mast [...]r s [...]t [...]th pric [...], to keepe that vnto themse [...]ues, which do [...]h inde [...] b [...]long vnto their mast [...]rs. Also by inu [...]igli [...]g awa [...] their ma­ [...]t [...]rs customers against th [...]y se [...] vp th [...]m [...]elues. By re­ceiuing▪ gifts without the [...]r masters knowledge, &c.

O [...]i [...]ct. But some s [...]ruants will say, My master holds m [...]e shor [...], and k [...]epes from m [...]e my due; therefore I may helpe my se [...]fe.

Answ. A sinne in thy master cannot excuse a sinne it▪ thee. Did not Laban wrong Iacob, and deale hardly with him? Yet we see Iacob vsed no d [...]ceit to helpe him­selfe: but wee see how God bl [...]ss [...]d him for his faith­full seruice.

2 This faithfulnesse is required in regard of busi­nesse committed to them, in the execution whereof they ought to be faithfull. That is, besid [...]s speedinesse and diligence, before spoken of, they must feare the Lord, that their mast [...]rs busines may prosper vnder their hands; without whose blessings nothing succeeds well. Wherefore in seruants there is a double bond to tie them to Religion, pi [...]y, and the feare of God, both their own good, in re [...]pect of themselues, and also their masters good, which may come by a prosperous suc­cesse of their busin [...]sse; and for this cause, they ought [...]o pray for Gods blessing vpon their labours, as did A­brahams seruant, Gen. 24.12. and to giue thankes for a­ny [Page 99] good successe: as that good s [...]ruant also did, vers. 2 [...]. This being a mea [...]e to mooue God to continue his bl [...]s­sing another time.

Contrary to this, is irreligion and prophanenesse in seruants, who in stead of a blessing, bring a cur [...]e vpo [...] their mast [...]rs family, a [...]d ther [...]by doub [...]e their sinne, in that they not on [...]ly d [...]stroy their owne soules, but bring also damage vnto their masters.

3 In respe [...]t of th [...]ir masters councels and s [...]crets that [...]hey conceale th [...]m: as Ie [...]miah did Z [...]acki [...]h [...] Ierem. 38.24, 27. This is a property of a faithfull heart, Prou. 11.13.

Prouided, that th [...] matter they conce [...]le, be not to th [...] hurt of th [...] State, the Chu [...]ch, City, and place wh [...]re they are, or any particular m [...]n. Thus did Ionathan re­ueale Sauls counsels vnto Dauid.

Contrary to this, is a tr [...]cherous blabbing abroad of such secr [...]ts as are to be concealed, Prou. 11.13. and 2 [...]. [...]9. which is the vsuall practice of seruants when they meet to [...]ether, still to be ta [...]king of hous [...]-business [...], and what is done at home.

Hither also is to be ref [...]rred the concealing of the i [...] ­firmities of their masters; a [...]d yet nothing more common among seruants, tha [...] still to be talking what fault [...] such a one ha [...]h, [...]nd such a one, &c.

4 In regard o [...] their fellow seruants, faithfulnesse i [...] required of them, in being a good [...]xample vnto them, by stirring them vp by their good co [...]nsell, to be faith­full and conscio [...]le in their seruice, and by helpi [...]g them wh [...]n the gr [...]a [...]er burd [...]n is laid vpo [...] them.

Contr [...]y to [...], when on [...] will b [...] enticing o [...] a [...] other from that d [...]ty which they owe [...]nto their ma­sters▪ a [...] ma [...]y s [...]bbo [...] seruants, and [...]h [...]ewish maids▪ though bu [...] one [...] a hou [...]e, will perswade the rest to [...] aga [...]nst [...]he mast [...], a [...]d like [...] sheepe, infe [...]t t [...]e whole sto [...]ke. A [...]o q [...]a [...]el [...]i [...]g one with ano [...]her, [...]s M [...]th. [...]4.4 [...] [...] odious and ab [...]min [...] ­b [...]e [Page 100] of all is it, when seruants sha [...]l de [...]e one another [...] a [...]d commit vncleaneness [...], which, besides that it is most beastly vice, doth moreouer br [...]ng dishonour, shame, griefe and vexation, and great damag [...] vnto their mast [...]rs, to the great aggra [...]ating of the sinne vn­to such s [...]ruants.

5 In regard of their masters children, that when they are yong, they (especially maids who cōmonly hau [...] that charge) look vnto them louingly & tenderly, keep them n [...]ar [...]ly and cleanely, and gi [...]e them their due. And be­cause chi [...]dren ar [...] most in seruants company, to take heed that they le [...]n no ill of them; and when th [...]y come to yeers, to respect them with reuerence, not esteeming of them as their equals, but as of their superiors, being the children of their masters. So did Abrahams seruant call Isaac master, Gen 24.65.

Contrary to this, is when seruants are doggish and churlish to the Children. Let such take heed, lest they get such a custome by it, as that they prooue churlish to their owne also. Also sluttishnesse, and further, when by corrupt, rotten, and euill communication that com­meth from them, they infect children, who learne of them to sweare, to sing lewd songs, and the like. So it commeth to passe, that many times a man hath his chil­dren spoyled, euen by his seruants, who teach them so much wickednesse whilest they are young, that hardly it can be rooted out a great while after. Againe, when seruants will inueigle away the affection of children, either to marry them, as when they haue portions, &c. or to commit vncleannesse with them; whereby many times parents affection is alienated from their children, to dis-inherite them, or the like. Lastly, when they shall withdraw their portion from them and conuert it to their owne vse.

6 In regard of the masters bedfellow, his wife, or the mistresses bedfellow, her husband, that seruants doe onely not intice them, but not yeeld vnto any inticing [Page 101] of their vncleannesse, as Ioseph did, Gen. 39.

The contrary to which, we see many times practised, and what effects haue follow [...]d thereupon, not only the ali [...]nating of their affections one from another but also man [...] times, b [...]oody conspiracies for the death of one a­noth [...]r the wife plotting with the man, for the death of her husband, and he with the maid likewise for hers.

7 In regard of their persons & bodies, that when th [...]y are in troubl [...] and sick [...]n [...]sse, they labour by all meanes to be helpfu [...]l vnto them; for if they ought to do all the rest before named, much more ought they to be faithfull in this regard, to haue a care of their mast [...]rs own body.

Contrary to this, is when seruants be Iudasses to be­tray their owne masters.

3 The third and last point is, the motiues to stirre vp seruants to performe the former duties.

1 Motiue is drawne from the place of their masters, who are in Christ stead: wherefore in obeying them, they obey Christ, and r [...]belling against them, they rebell against Christ.

2 From the place of seruants: because in a consciona­ble performance of their seruice vnto their masters, they shew themselu [...]s be the seruants, ver. 7. and in this respect, though the place of seruants seeme but m [...]ane, yet indeed it is honorable. To be the seruant of the King, is an honorable place: which ought to be a comfort and incouragement of seruants, that they should not thinke themselues troden vnder foote, and made base; seeing that euen by vertue of this, that they are seruants, th [...]y are the seruants of Christ, 1 Cor. 7.21.

3 From the ground of their subiection, the will of God, which [...]s it serued for a direction, so it is also [...] motiue to stirre vp seruants to their duty, because it is the will of God in his Word. This motiue is of great moment to perswade seruants to be content with their place of subi [...]ction in which they are put, and also faith­fully to do their duties, seeing both are the will of God.

[Page 102]For Gods will is the worke wherea [...] wee ought to time, R [...]m. 12.2.1 Thes. 4.3. 1 P [...]t. 2.15. For Gods will i [...] the ground of good; euery thing being so farre good as hee willeth it. It is also a rule, and a p [...]rfect ru [...]e, to which if wee frame our actions, wee shall be sure not to doe amisse. Lastly, it is a sufficient ru [...]e; and if we haue this warrant that God doth will it, wee need not feare any opposition.

Hence [...] followes, 1 That therefore it is no arbitra­ [...]y matter to do [...], or not to doe; but a matter of neces­sity of R [...]l [...]ion, Pi [...]ty and Conscience, wherein w [...]e haue to doe with [...]od.

2 That there is no dispensation for them, and there­fore [...], although mast [...]rs do not require their duty of their seruants, as some masters are of such a nature; yet are they bound in conscience, to performe their duty.

4 The last reason is, ver. 8. drawne from the issue and euent that followes vpon their faithfull seruice, viz. the reward: the argument is drawne from Gods generall dealings with all that are faithfull in their pla­ces; and if euery faithfull man bee rewarded, then also seruants.

Doct. Seruants may be sure, that they shall not lose their reward, Col. 3.24. Thus was Iacob and Ioseph re­warded; and those faithfull seruants, Mat 25. And this argument, though it be not of greatest force, yet it doth most preuaile with vs, wher [...]in God shewes his loue in he [...]ping ou [...] infirmities, that wher [...]as he might of his absolute comm [...]nd, haue req [...]ired obedie [...]ce, [...] [...]ather obs [...]rues what we are mos [...] moued with [...], and [...] he seeks to stirre vs vp. Now if [...]withstanding [...]his, seruants be disobedient, th [...]y do both dis [...]onou [...], i [...] dis­obeying his co [...]mand [...]m [...]nts, and doe in [...]ry to them­selues, in d [...]priuing thems [...]lues of such a blessi [...]g.

This rew [...]rd is, 1 Temporall, in this lif [...]: for God moues the heart of their mast [...]rs, whom th [...] haue s [...]r­ued, to recomp [...]nce their paines: as of King A [...]ashu [...]sh [Page 103] for Mord [...]cas, [...]ste [...] 8.15. who had serued [...]im faith­fully. So Mat 14 47. & 25.21. In th [...] parab [...] o [...] the [...]. Or [...], if th [...]ir masters [...] hard and vnkind, [...]od w [...]l moue other to reward them: as Io­seph, who had but an [...] recompence of his master, God moued first the [...]aylor to d [...]ale kindl [...] with him: and afterward the King himselfe to aduanc [...] him highly. Or 3 it neither t [...]eir master▪ [...] others regard th [...], God himselfe doth gi [...]e a secret blessing, as vnto Iacob: and this more-ou [...]r, that they hauing beene themselues faithfull, God stirres vp their own seruants to be faith­full to them. Luk. 7 38.

2 Spirituall: [...] all other faile, yet there is a recom­p [...]nce of reward, [...]iz. an inheritance in heauen, Col. 3.24. [...]ph [...]s. 1.18. Mat. 25.21, 23. Rom. 2.7. And this were enough, although there were no other reward, 2 Cor. 4.17. Yea, all their paines and labour are not worthy of such a reward. This sweetens all their la­bour, and makes it seeme easie and light, as it did vnto Iacob.

WE are now come to the last order in the fami­ly, viz. of masters, which although it be last, according to the Apostles order, is in dignity the chiefe. But the Apostle first sets downe the orders of inferiori­ty; to shew, that the duties of subiection are hard [...]r to be p [...]rform [...]d, then those of gouernment and autho­rity.

For the meaning of the words, it is thus: By masters, are meant all that haue authority ouer par­ticular [Page 104] p [...]rsons▪ that are att [...]ndant v [...]to t [...]em▪ whether they bee chiefe, or such as being vn [...]r others, haue ser­uants vnder them.

(Them) that is, to [...]eruant [...], befo [...]e m [...]ntion [...]d. (Doe the same things) This se [...]meth a strang phrase. What may some sa [...], must mast [...]rs ob [...] an [...] reuerence their se [...]uant [...], &c? No, t [...]is may be [...] vnd [...]rstood,

1 With r [...]rence to [...] duti [...] aforegoing, namely, not vnto thos [...] proper duti [...]s that b [...]long to s [...]ruants, but to those common rul [...]s of equity, t [...]at belong both to mas [...]rs and [...]ruants, as to do [...] a [...]l things in simplici­ty of [...], &c.

2 Or to the v [...]rs. imm [...]diatly afor [...]going, that being a generall [...]u [...]e belonging to all sorts, to doe the good thing that belongs vnto th [...]m, in their place a [...]d calling.

3 Without reference: and so it is meant of a mutuall, reciprocall, and proportio [...]all duty that ought to passe betweene them; that is, in generall, that duties are to be perform [...]d of both one to the oth [...]r, asw [...]ll masters to seruants, as o [...] seruants to masters.

All these do not crosse one another, but [...] a com­mon equity betweene masters and serua [...] ▪ a mutuall duty though not an equality. This is [...]xpr [...]sed by the Apostle, Col. 4.1. And this is expr [...]ss [...]d, to meete with a conceit of many masters, that thi [...]k [...] inde [...]d their ser­uants are bo [...]nd to them: but t [...]at th [...]m [...]lues are not tied to their seruants, [...] to s [...]eke the good of their seruants [...] gou [...]nment aswell as seruants are to seeke their mast [...]rs by the [...]r obedi­ence.

(Putting away threatning) not that this is simply a vic [...], and so forbid [...]n: for it is lawfull, and sometim [...] to be vsed, but the exc [...]ss [...] is [...]o [...]bidd [...]n. The reason of menti­oning of this vice of mast [...]rs rath [...]r then any other, is,

1 Because men in authority, are exceeding giuen by nature to this vice, thinking that their authority is not [Page 105] shewne, vnlesse they be rigorous. Thus are husbands forbidden to bee bitter to their wiues, [...]ol. 3.19. And also Fath [...]rs to prouoke their childr [...]n, ver. 4.

2 Because Infidels a [...]d heathen men thoug [...]t they had an absolute power ouer serua [...]ts, of life and d [...]ath; th [...]r­fore lest these newly conuerted to Christianity, should re [...]aine any such conceit, hee bidde [...]h them forbeare ri­gour.

But for the furth [...]r meaning of the word, wee are to consid [...]r, that by th [...]eatning is m [...]ant a [...]l rigour in thoughts, count [...]nance, lookes, word and actions: so that by forb [...]aring of it, all excesse is forbidden: as 1 In continuance, when masters shall be too frequent in cor­recting vpon euery occasion. 2 In measure, when the [...] are furious, fierce and violent. 3 In execution, not al­waies to execute punishment, if there be repentance, an [...] hope of am [...]ndm [...]nt. In all these, m [...]sters are to mode­rate their threatning.

Furth [...]rmore, vnder the forbidding of this vice, th [...] contrary vertue is commanded, viz. Gentlenesse and mildenesse.

(Know yee) here followes the reason, which the A­postle takes for a matt [...]r graunted; therefore he saith▪ Know y [...]e.

Your master) Some copies haue both yours and th [...]irs. Very, fitly for the senc [...], bu [...] the particle [...], Euen, doth imply as much. The argument is drawne from the place of the masters subiection, that they haue not an ab­sol [...]te autho [...]ity, but are vnder the authority of anoth [...]r Mast [...]r, to whom they must giue an accompt, and there­fore to take h [...]ed, lest if they p [...]rforme not their owne duties, the [...] prouoke this their Master to wrath. Now He is d [...]scrib [...]d, 1 By the place where he is: in heauen) Which implies, 1 That he is higher, than the highest, so that all are vnder him, Eccles. 5.7. Psal 33.15. [...] 15.3. that h [...]e seeth and doth take no [...]ice o [...] all▪ [...] that h [...] is an Almighty God, able to ex [...]cut [...] ven [...]nce [Page 106] on all such as oppresse others, Psalm. 113.4, 5. Deut. 24.14.2. His property: that he is no accepter of persons. The Hebrew word is Face. and so signifi [...]th the Greek, [...]. Now the face is out ward, but God doth be­hold the heart, 1 Sam. 16.15. and by p [...]rson i [...] Scripture is meant, the outward quality and co [...]dition of men, in regard of greatness [...], mean [...]nesse, superiority, or inf [...]ri­ority, &c. as Iob 34.19. which things though men re­spect, yet God doth not. This phrase is taken from such as sit in iudgement, who must respect the cause on­ly: for whatsoeuer is beside it, is called [...]erson; and ther [...]fo [...]e did the Ar [...]opagitae iudge in the darke, &c.

This is noted to me [...]te with another conceit of ma­st [...]rs, that might thinke, that God would respect them being grea [...], and in place of authority, rather than their s [...]ruants who were meane and base. Hauing seene the meaning of the words, it followeth to handle them in order. The summe of them is a direction for masters, how to carry themselues towards their seruants. The parts are two:

• 1 The duties to be performed.
• 2 The reasons to vrge them.

Concerning the duties, wee are to consider, 1 The ground of them, that masters doe owe a duty. (Doe the same thing.) 2 The duties themselues in their seue­rall branches.

1 Ground. Doct. That masters doe owe a duty e­uen to their seruants: a point cleare by the Law of God▪ as the precepts giuen vnto masters he [...]re, and in oth [...]r places doe t [...]stifie; and by the Law of nature: for this is one of those bonds of ministration which are spoken of. Whereby we are bound as well to doe good to o­thers, as to receiue good from them: like as the mem­bers of the body do one to another. B [...] the Law of nati­ons: for wise States haue alwaies from time to time or­dained Lawes for to curbe and restraine masters, by e­quity: for good receiued, r [...]quires good to bee done [Page 107] againe. And lastly, by the Law of the Land. In Inden­tures the mast [...]r is bound to the seruant, as well as he to his master.

Vse is for masters to take notice of this, That seeing in generall seruants are no more bound to th [...]m than they to their seruants; ther [...]fore to be carefull for the performa [...]ce of [...]heir owne dutie, as they would looke for dutie from their seruants; and to consider if the failing of their seruants in their duties, arise not f [...]om the neglect of their owne in themselu [...]s.

2 For minist [...]rs, that they be not partiall in vrging these duties, but pr [...]sse them vpon the masters, as well as on the seruants: and the rather, [...]ecause there are not such outward meanes to constraine masters to performe their duties, as there are for seruants.

2 The dut [...]es may all be referred to two heads: the first whereof concerneth the choyce of seruants, the se­cond, the good gou [...]rnement of them.

1 For the choyce: the duty is, that masters be care­full to choose such seruants as be good: such was the care of Dauid, Psalm. 101.6. And if this care be in ma­sters, it shewes plainly that they haue a care to the good both of their family, and of Church and Common­wealth; whereof the family is the seminary. 2 This will be a meanes, that masters shall receiue more good from their s [...]ruants: as also doe more good vnto them. 3 It shewes, that masters haue as great a care to haue their seruants about t [...]em good, as to h [...]ue any thing else good whatsoeuer. Directions for the choyce of good seruants are these.

1 That they choose seruants that feare the Lord: as Dauid did, Psal. 101 6. for Piety and Religion is the ground of r [...]u [...]rence, of obedience, of faithfulnesse, and a [...]l other duties. 2 Such seruants wi [...]l pray for a blessing on their masters businesse. 3 And also they bring the blessing of God with them vpon the family.

2 That they choose such as be fit for that worke [Page 108] wh [...]eunto they will put th [...]m. This moo [...]d Saul to choose Dauid for h [...]s s [...]rua [...], 1 Sam. 16.18.

3 To choo [...]e [...] as they may [...] choosi [...]g of them, sh [...]wes a worke of char [...]ty; [...] ar [...] poo [...]e and h [...]lpe­lesse: for this wil [...] b [...] a mo [...]iu [...] to m [...]k [...] t [...]m to [...]e dili­ [...]ent and s [...]uiceable to th [...]ir m [...]st [...]rs, becaus [...] they de­pe [...]d onely vp [...]n them, and know not what course to tak [...] else. Now▪ a [...]though we may be d [...]ceiued notwith­standing all thi [...], yet must we not be d [...]ceiu [...]d willing­ly, but vse circumspection, and tak [...] tryall of them be­fore w [...] enter into cou [...]nant with th [...], as Laban, with Iacob, Gen. 29.14.

Contrary is the pra [...]tice of such, who choose wic­ked and prophan [...], swearing and swaggering seruants, or popish, &c and so bring a curse and snare vpon their family, and a plague to inf [...]ct their children, and the r [...]st of their family: [...]o regarding neither it, nor Church, nor Commonwealth.

2 Of such as will choose none but rich mens sonnes, that may bring a great portion with them, who indeed prooue most vnseruiceable of all other, scorning to doe [...]ny worke, &c. whereas poore mens sonnes, knowing they must trust to their trade, will be diligent, &c.

2 Concerning their good gouernment, and au­thority ouer them: it is seene in two points.

1 That they haue a care to maintaine and counte­nance their authority, 1 Tim. 3.4. For that may be ap­plyed to masters; and this is a commendatio [...] of the Centurion, Ma [...]h. 8.9.

Reason is, 1 A master by vertue his [...]ace doth car­ry the Image of God; th [...]refore to maintaine his au­thority, is to magnifie Gods Image, and [...]o honou [...] him; and the contrary is [...]o defac [...] this Image.

2 This is a sp [...]cia [...]l m [...]anes to haue more diligent ser­uice perform [...]d b [...] the [...]r seruants, towards themselues.

3 As of [...]oi [...]g [...]ore good vnto [...]heir serua [...]ts.

Directio [...]s how this m [...]y bee performed▪ are,

[Page 109]1 That they carry themselues worthy of their cal­ling, and answerable vnto it, by hauing a speciall care to their owne duties, to performe them faithfully, that so they may be a patterne and example to their seruants, 1 Tim. 4.12. For this will gaine honour to them, as it did to I [...]b, Iob 29.89. So Dauid saith, he will walke in integrity in the midst of his house.

2 To keepe seruants in awe and feare. That euill ser­uant was kept in awe, though he made no good vse of it, Math. 25.25. yet is it noted for a commendation of his master.

3 What they doe, to doe it with authority and grauity: as did the Centurion, Math. 8. Tit. 2.15.

Contrary is that of those, who carry themselues basely, and abiectly in their house before their seruants, being vaine, foolish, wicked, &c. This makes seruants to contemne and to despise them. This made Michol despise Dauid who in her conceit had debased himse [...]fe, 2 S [...]. 6.20. And heerein Da [...]id offended in too much mourning for his sonne, 2 Sam. 19.5, &c.

2 Of such as carry themselues too remissely, praying their seruants; as Prethee doe this, &c. And if it be not done, th [...]n patience, and do it them [...]lues. Th [...]s, [...]ough towards equ [...]s it bee gentlenesse, yet in such as are in authority, [...] is basenesse.

3 Of such as make their seruants their fellowes, and companions to play with them, to drinke with them, and the like; whereby they become very presumptu­ous; for all are ambitious, and, giue an Inch, they take an Ell.

4 Of such as conspire with their seruants, to deceiue their masters or mistresses of their goods: so to ride a­broad & spend, and do other things without their pri­uity; for hereby they make themse [...]ues slaues to their seruant, snot daring to speake of their seruants wicked­nesse, for feare lest they discouer their owne practices.

5 When masters will suffer themselues to be ouer-ruled [Page 110] in things vniust, vnmeet and vnlawfull: as Zede­k [...]ah was by the Princes, Ierem. 38.5. Thus they lose their authority, and their seruants become their ma­st [...]rs: a thing intolerable, E [...]cles. 10.7.

6 In the other extreme, when men are too imperi­ous and rigorous, that seruants dare scarce appeare in their pr [...]sence▪ but are glad when they are from them: this was Daui [...]s fault, when his word preuailed, 2 Sam. chap. 24. and of churlish Nabal, 1 Sam. 25.17. Much vnlike to I [...]b, chap. [...]1.13. or Naaman, 2 King. 5.13. whose seruants perswad [...]d them.

The s [...]cond point is in well managing of their authority. This consisteth in two things expressed, Col. 4.1. Masters, giue vnto your seruants that which is iust and equall. Iust, respects the place and worke of seruants, and therefore it is to be done to all. Equall, re­spects the minde of the seruant, when he doth seruice with good will, in singlenesse of heart, in absence as in presence, &c. Here must be [...] equity, to loue them, to recompence them somewhat aboue that which the Law requires.

This Iustice respects, 1 The soule of the seruant, 2 The bod [...], 3 His estate. In all th [...]se, masters are bound by iustice to doe good vnto them.

1 Touching their soule: [...]he duty of masters is to in­struct their seruants in the wayes of sa [...]uation: as Abra­ham, Gen. 18.19. Thus did Ioshua, chap. 24. and Zacheus; Therefore Christ said, Saluation is come to his house, because hee knew, that Zacheus being now conu [...]rted, would instruct his seruants. So Iohn 4.53. the seruants be [...]eeu [...]d, though they saw not the miracle, because the Centurion instructed them in faith. So A [...]ts 10.2. and 16.34. in this regard is there said to be a Church in the house of Aquila and Priscill [...] ▪ and of [...]hilemon.

This ought to be performed, 1 In regard of God, who commanded. 2 Of thems [...]lues: their office requir [...]s it: for masters are as well Priests and Prophets to pr [...]y [Page 111] for, and to instruct their family, as Kings to gouerne it. And further, this will be a meanes that they shall haue more faithful seruice, if they can plant Religion in the hearts of their seruants. 3 Of seruants; for if the master will doe any good for his seruant, this is the great [...]st good hee can doe: and so if it be truly wrought in the seruant, hee will acknowledge hee could not haue receiued a greater good. 4 Of Church and Common­wealth; for being faithfull in the family, they wil [...] be faithfull in the other also: and this also will make them to instruct their owne seruants another day.

Dire [...]tions are, 1 That there be daily instruction, in­formation and ctaechizing; and if this course continue, though it be but a little at a time, yet great profit and increase of knowlege will come thereby.

2 To cause them to come to the p [...]blique m [...]nistery of the Word, Exod. 34.23. Thus Christ came to the Temple and Synagogue with his Disciples, who were his seruants & attendants on him: So did Cornelius, Act. 10.33. We are all here, &c. And this is expresly com­manded in the 4 Commandement: for this will streng­then their faith, when they heare those things publike­ly taught, which they haue learned in priuate.

3 And as to come to the Church, so also to cause them to tarry there.

4 To pray for them, that both the priuate and publike meanes may be [...]ffectuall.

Contrary is, 1 The practice of most masters, whose conceit is, that they are not bound vnto this duty, but if they pay them their wages, &c. it is enough. They will obiect, Why? wee made no such couenant with them to catechize them, and the like.

Answ. There is a double bond w [...]ereby they are bound vnto their seruants. 1 Of compact and couenant. And thus wages, &c. is due to seruants. 2 Of their place and office, what it is that God requireth at their hands. And thus th [...]y haue couenanted no such thing with ser­uants, [Page 112] yet must they instruct them, because God hath command [...]d, and their off [...]ce r [...]quireth it.

2 They faile heerein, who lay so much worke vpon their seruants, that they can haue no time for religious exercis [...]s.

3 Thos [...] that k [...]pe their s [...]ruants from Church, and send th [...]m hi [...]her and thither on the Sabbath day.

4 Such as make fe [...]ts in their houses on the Sabbath day. And h [...]nce it is, that in many hous [...]s, inferiour of­fic [...]rs [...]r goe to Church, but once in a ye [...]re to re­c [...]e.

5 Those [...]hat [...]re so long a dressing, &c. tha [...] the [...] come to C [...]u [...]ch in no time; their s [...]ruants also tending on th [...]m.

6 Such as will haue their seruants attend on them to the Church, but th [...]n th [...]y ma [...] goe whither they will, so they com [...] when seruice is done, to bring them home againe.

7 Such as neuer examine them how they profit, &c.

For their body. 1 In health; the duty is to allow them that which is meet for the preseruation of h [...]a [...]th, as to a [...]ford them food: for quantity; su [...]ficient, for qua­lity, wholsome, mans m [...]at; as wee say, for time season­able. 2 Apparell n [...]cessary against heate and cold, and also dec [...]nt and comely. 3 For labour, that it be mode­rate, not too much to oppr [...]sse them. 4 To allow them r [...]st at those two ordinary times, the night, and on the Sabbath day.

Contrary is, when masters regard not their seruants health, but care not how they vse them in all the for­mer points.

2 In sicknesse, to prouide things needfull for them; to vse the best meanes of recouery; and if th [...]y die, to bury them according to their place.

For their estate. The 1 duty is, That masters pay vn­to seruants their wages. Here is requir [...]d, 1 that their wages bee according to equity, sufficient for them to [Page 113] prouide things necessary. 2 That it bee paid in season, at the time couenant [...]d, yea in kindn [...]sse, if neede bee, before-hand. 3 To pay it with the most.

Contrary is, 1 When as masters vniustly detaine their seruants wages, and neuer pay them; this is a cry­ing sinne. 2 When they [...]oath to pay it, and long in holding it backe, that seruants must aske, and aske a­gaine, till they bee ashamed. 3 When they alter their seruants wages, and seeke to diminish them: as Laban did toward Iacob.

2 Duty is, so to dispose of their seruants and order them, that after their time is out, they may liue of themselues: & therf [...]re, 1 to keep them still imployed. 2 In such things, as may be profitable to them hereafter. 3 To vse inspection ouer them, to see that they performe their duty. 4 To suffer them to set vp after their time is out.

Aberrations are, 1 When the master hath no car [...] for the time, and so harbors Idle-packes in his house, that haue no imployment. 2 Such as enuy to their ser­uants the mystery of their trade. 3 Such as will vse all means to hinder their seruants from setting vp of them­selues, indeauouring to keepe them still seruants as long as they liue.

Equity (the second point) is shewne in this, that mast [...]rs doe distinguish and put a difference between [...] good and bad seruants; and if they bee good indeed, to respect them accordingly, and to haue them in price and good est [...]eme, to commend them, to recompence them, to passe by and winke at an offence; when they are go­ing away, not to suffer them to goe away empty, but to helpe them in their setting vp and in their marri­age.

Contrary is, when masters make all alike, yea, a ser­uant that hath beene a long time good and faithfull vn­to them, at his going away, they will picke a quarrell against him, and so turne him away with nothing.

[Page 114]In regard of the power that masters haue, this is their duty, That they keepe within comp [...]sse of their powe [...], not to go beyond it; as not to cōmand a [...]ything vn [...]awfull or vnmeete, in regard o [...] t [...]e a [...]e, s [...]x [...], co [...] ­dition, or conscience of th [...]ir serua [...]ts, or any thing that may end [...]nger their life: for they haue no power ouer it. 3 That the master let his seruant b [...]e free in his marriage, not inforcing him to take one or other. 4 In putting him off to another master (which hee hath power to doe) that the master bee carefull to make choice of such a one as should d [...]ale with him, as him­selfe would haue done, that this change may bee for the good of the seruant.

Contrary aberrations bee: 1 When the master makes his will a rule. 2 When hee shall cause the vntimely death of his seruant, not onely by open murder, but by being an occasion to bring him within danger of the law: or by thrusting him to maintaine quarrells, or so beating of him, that death doe follow. 3 When hee shall inforce marriage vpon his seruants. 4 To passe them ouer to men vngodly and wicked, either of no calling, or of an vnlawfull calling.

Hauing finished the duties, there comes in the next place to bee considered, the Reasons to moue masters to performe: which are layd downe in these words. The argument in generall, is drawne from that place of sub­ [...]ection wherein masters are, and it is amplified by cir­cumstances. 1 Implyed, viz. that the Master of ma­sters is a common Master both to masters and seruants. (Euen your.)

2 Expressed. 1 Of the place wherein this Master is, viz. heauen. 2 Of a property belonging to him, that hee is no respecter of persons.

Doct. They who are masters, haue a Master: this is notably set forth by Ioseph, Gen. 50.19. [...] vnder, or [Page 115] in stead, Eccl [...]s. 5 8. In this respect he is called, as Deu. 10.17. 1 Tim 6.15.

Reason is, because man is prone to insolency; and if hee were not vnder authority, hee would growe into­lerable: for this cause, God retaines in his hand, a pow­er, authority, and command ouer him.

V [...]e. [...] main [...] vse int [...]nd [...]d by the Apostle, is, that as se [...]uants should do [...] their duti [...] to their masters, which they r [...]quire: so mast [...]rs should doe those duties to their seruants, which God r [...]quires at their hands.

2 This is also a ground to restraine mast [...]rs that they doe nothing to their seruants, but what they will iusti­fie before their great Mast [...]r. This moued Ioseph to let goe his brethren, when h [...]e had them in hold, Gen. 42.18. and Nehemiah to deale well with the people, Neh. 5.14, 15. and I [...]b, chap. 31.13, 14. Wherefore masters are to thinke of this, when they exact any thing of their seruants that is not fit; when they are furious and incen­sed against them: wh [...]n they detaine any thing from them, and opp [...]sse th [...]m, let them then thinke how the [...] will iustifie this, when their greater Master shall call them to account.

Doct. 2 Mast [...]rs and seruants haue both one, and the same Master. Mal. 2.10. Iob 31.15. 1 Cor. 7.22. Whence it followes, That howsoeuer for orders sake and good of outward gouernment, there is a difference betweene masters and serua [...]ts, yet in respect of God, they are both as fellow-seruants: as appeares by comparing of Luk. 18.42. with M [...]t. 24.49.

This serues further to curbe and brid [...]e the insolency of masters, a [...]d it aggrauates greatly their cruelty to­wards their seruants.

The place where this Master is, is heauen; because there and from thence, hee doth manifest his glory after a sp [...]ciall and peculiar manner; the reasons why it is here expressed are, 1 To shew that this Mast [...]r is a ma­ster of great glory, excellency and maiesty, so that there [Page 116] is no proportion between him & masters here on earth, Psal. 113.4. 2. To shew that the eyes of the Lord are vpon all his seruants: as one in a high place may easily behold all things below, Psal. 11.4 a [...]d 33.13. and the reason of this, Psal. 102.2 [...].

3 To shew his might and power in rewarding, and rendring vengeance. Psalm. 123.1. (as an argument) Eccles. 5.8.

All these may be so many motiues, to vrge and presse the duties of masters 1 If God be so g [...]orious and excel­lent, how then ought masters to r [...]sp [...]ct him, and the ra­ther to be mooued to performe th [...]ir duties vnto their seruants: as we see the s [...]ruants of great men, a [...]d Noble men, are most dutifull and r [...]ady in their seruice? 2 Let no masters deceiue themselues in this conceit, that whatsoeuer they doe to their seruants, is within their owne house, no bodie sees them, and their seruants dare not complaine: For God is in heauen, and he beholds them, Prou. 15.3. 3 God not onely sees them, but he wil take vengeance of them; and this vengeance will be heauy, as comming from God; therefore this ought to moue them to deale gently with their seruants.

Doct. 3 From Gods property. This great Lord and Master is not mooued with any outward respect, but is a iust, vnchangeab [...]e and vnpartia [...]l Iudge, Iob 34.19. for there is no passion in God, nor alteration of affe­ction, Iob 10.4.

Vse is to teach masters to shake off all vaine hopes and pretences, that God will respect them more than their seruants, because they are great, and haue friends, &c. their seruants are but base and meane, &c. 2 This is for imitation of Magistrates accordingly to carry themselues. 3 It teacheth mi [...]isters not to vrge or to keepe close matters in respect of persons, but vnparti­ally to presse the duties of all sorts.

Further, marke the inference of this reason vpon the duety: the Apostle bids them forbeare threatning, be­cause [Page 117] they haue a Master that is ouer them. Whence ob­serue that ignorance of that place of subie [...]tion wherein we are, & of that authority vnder which we are, makes vs insolent and cruell. This appeares in Pharaoh, who was cruell to the Israelites, because hee knew not God, Exod. 5.2. and Sennac [...]e [...]b, 2 Kings 18.33, 34, 35. be­cause men conceit they haue an absolute authority. This is the ground of pride in That man of sinne, 2 Thes. 2.4.

Now, whereas the Apostle, in setting downe the duty of masters, bringeth such a strong reason to moue them, and yet in the duties of husbands and wiues, parents and children, doth not so: the reason is, because in husbands and parents there is a naturall loue and affection, which doth moue them; but in masters there is no such thing: and therefore hee layeth downe a thundring reason, bringing them to the Iudgement-seate of God, so to terifie them.