paying their parents debts after their death As children must haue respect to the body of their parents deceased so also to their credit and name which is a thing of greater account and honour a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death Parents themselues cannot doe any thing when they are dead to preserue the same children therefore being the liuing Image of their parents must indeuour to doe it Three things there be which children must make conscience of euen in regard of their deceased parents credit and reputation one to pay their debts another to suppresse ill rumors a third to imitate their good example I. If the estate of parents their goods or lands come to their children their dutie is to pay their debts so farre as they can especially if by law those debts may be recouered at their hands For what law may force others to doe in equitie and Iustice conscience must moue good children to doe in charitie and recompence to their parents The holy Ghost makes it a note of a wicked man to borrow and not to pay Wherfore to wipe away that blot from the name of a parent deceased children must be ready in this kinde to doe what the parent himselfe if he were liuing would or should doe Yea if children of themselues be well able though their parents left not sufficient to pay all their debts they ought to pay them Herein especially a childlike affection is manifested to the parent Contrary is their practise who striue to get all they can of their parents and yet make no conscience of paying any debts at all vnlesse law force them thereto What they doe in this case cannot be thought to be done for their parents sake but rather for their owne sake Many so little respect their parents credit in this kinde as they priuily conueigh away and vtterly conceale much of their parents estate of purpose to defeate Creditors which as it is a part of apparent iniustice so it is a cause of opening the mouthes of men against their parents to their discredit and shame §. 48. Of childrens suppressing euill reports against their parents deceased * The direction giuen before concerning childrens speech of their parents behinde their backs may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure It followeth as from the lesse to the greater that what children doe for their parents credit in absence behinde their backes they must much more doe when they are dead for then there is no hope no possibilitie that parents should doe any thing to right their owne wrong in that kinde it lyeth therefore vpon children to doe it Doe not they cleane contrary who take occasion from the departure of their parents both to open their eares to receiue any ill reports of them and also to open their mouthes to speake ill of them then blazing abroad all their infirmities and stretching their ill reports of their parents beyond the lists of truth Ill birds they are that so bewray their owne neast They know that their parents being dead can haue no notice thereof whereby they shew what little piety to God or parent is in their heart But there is an euer-liuing all-seeing and all-knowing Father that taketh notice of all who beside other â—engeance will cause such measure to be meated out to them â—s they mete to their parents There is no one thing wherein this prouerb With what measure you mete it shall be measured â—o you againe is more often verified then in childrens ingraâ—itude to their parents All ages haue giuen many instances thereof The very heathen obserued it Which sheweth Gods great indignation against it §. 49. Of childrens imitating their parents good example If parents haue beene persons of good carriage in their life time as religious towards God iust in their dealings with men mercifull to such as stood in need of their helpe doing much good in their place and so ended their daies with much credit it is an especiall meanes to maintaine and continue this their credit for children to walke in their steps and to indeuour to be like them Thus is a blessed memorie of their parents kept fresh and greene as we speake though their bodies be rotten For when they who knew the parents behold the like good qualities and actions in their children they will thereby be put in minde of the parties deceased and say Oh how such parents yet liue behold a liuely and liuing Image of them Thus did Salomon Asa Iehosaphat Hezekiah Iosiah and such like good Kings which came of the stocke and linage of Dauid keepe the memory of their father Dauid fresh faire and flourishing long after his body was rotten as is euident by these and such like phrases He walked in the ordinances of Dauid his father he walked in all the waies of Dauid his father he did that which was right as Dauid his father c. There can be no better monument of a parents pietie honestie and vertue then a childes liuely representation of the same Wherefore as a motiue to stirre vp children to walke in the good waies of their parents God hath promised to shew mercy to thousands of them that loue him and keepe his commandements that is such as hauing religious and righteous parents walke in their steps Contrary are both those that are vnlike good parents and those that are like euill parents The former sort doe much impeach and dishonour the reputation of their parents as Rehoboam who by his foolish rigorous and vniust carriage made the people speake contemptuously of Dauid The latter sort continue in memorie the euill name and the shame of their parents and cause them to stinke more and more as the sonnes and successors of Ieroboam who following his idolatrous course made it the more remembred and caused this blur to remaine in his stile from age to age Ieroboam which made Israel to sinne As they stop the current and hinder the passage of the blessing of righteous parents so these propagate and open a way for the curse of vnrighteous parents §. 50. Of the superstitious dutie enioyned by Papists to children after their parents decease To the two forenamed duties of burying the corps and preseruing the credit of parents Papists adde a third and Heathen a fourth whereof neither are warrantable by Gods word but directly contrary thereto That which Papists adde is that children after their parents death ought to procure Diriges Masses Pardons Releases and such like toies for them and make continuall prayers to free them out of Purgatory and bring them to rest in heauen of the vanity of these prayers and folly of the other toies I haue elsewhere spoken The Scripture expresly teacheth that after death the soule goeth to the place
is set in the first place These words following which is the first commandement with promise are fitly included in a parenthesis because they are not the words of the law but inserted by the Apostle as a reason to inforce the law and so make a fourth reason Quest In what respect is this commandement called the first with promise Answ 1. The * word here vsed by the Apostle properly signifieth an affirmatiue precept as our English word commandement doth Now then of the affirmatiue precepts it is the first with promise 2. The Scripture oft appropriateth the law to the second table as where he saith he that loueth another hath fulfilled the law and so in other places Now this is the first commandement of the second table 3. It is generally true of all the commandements for among the ten it is the first with promise Obiect The second commandement hath a promise annexed to it Answ 1. That which is annexed to the second Commandement is not expresly a promise but rather a declaration of Gods Iustice in taking vengeance of transgressors and of his mercie in rewarding obseruers of the Law yet I denie not but that a promise by consequence is implied but here it is expressed 2. The promise there implied is only a generall promise made to obseruers of the whole Law and therefore he vseth the plurall number Commandements but here is a particular promise made to them that keepe this Commandement in particular 2. Quest Why is it then said the first when no other Commandements with promise follow Answ This particle first hath not alwayes reference to some other following but is oft simply taken to shew that none was before it so is the word first-borne vsed in the Law and so Christ is called the first-borne Sonne of Marie The word promise sheweth that this fourth reason includeth some benefit redounding to those children themselues that honour their parents the benefit is expresly mentioned in the next verse which we will afterwards distinctly consider §. 98. Of aiming at our owne in seeking the good of others Here in generall we may note that It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others for that which God himselfe propoundeth and setteth before vs we may seeke and aime at Many like promises there be in Scripture and many approued prayers grounded on those promises whereby the truth of the doctrine is confirmed vnto vs. Hezekiah maketh the good seruice he had done to God and his Church a ground to obtaine longer life so others For God layeth no dutie on any man but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed Whereby he would shew that his Commandements are no strait yokes and heauie burthens but meanes of procuring their good who fulfill them How highly doth this commend the good respect that God beareth to all the sonnes of men seeking their good in euerie place wherein he setteth them either of authoritie or subiection How ought this to stirre vs vp willingly and cheerefully to obserue the Lawes which God commandeth vs and performe the seruices he requireth of vs seeing thereby we procure our owne good How fully may this satisfie and euen stop the mouthes of all such as are discontent with their places and mutter against that subiection which God enioyneth to them What a good direction and resolution may this be to many who being moued in conscience to seeke the good of others doubt whether therein they may aime at their owne good or no To make this case cleare by an instance which may serue in stead of many A Minister faithfull in his place and verie painfull and in that respect of a good conscience but withall of a tender and weake conscience doubteth whether thereby he may seeke maintenance to himselfe fearing that so he seeketh himselfe and not simply the edification of Gods Church But by the forenamed doctrine we see that both may be aimed at for God commandeth the one and promiseth the other As we haue one eye on Gods Commandement for direction so we may haue another on his promise for incouragement Yet because through the corruption of our nature we are too prone to seeke our selues some cautions are in this point carefully to be obserued 1. That we seeke not our owne good by any transgression for it is promised vnto obedience 2. That we doe not so wholly seeke our selues and our owne good as we neglect others for God hauing ioyned both together no man may put them asunder 3. That we aime at our owne good as a reward following vpon the dutie which God commandeth and so be as willing to doe the dutie as desirous of the reward 4. That our owne benefit be not the only no nor the chiefest thing we aime at in doing our dutie but rather come as a motiue to adde an edge and to sharpen other motiues of greater moment And thus much the order which the Apostle obserueth in setting downe his reasons noteth vnto vs for the three former haue respect to God and to that good conscience which children ought to carrie towards him the first pointeth at Gods image which parents carie in the Lord the second setteth forth that right which God hath prescribed to children the third declareth Gods charge this fourth only which is the last hath respect to the profit and benefit of children themselues §. 99. Of preferring honestie before commoditie From the forenamed order we may further gather that Equitie and good conscience ought more to moue vs to doe our dutie then our owne profit and the benefit that thereby redoundeth to vs. If there should come such an opposition betwixt these that they could not both stand togethet but that for doing that which is right and which God hath commanded our prosperitie must be hindred and life shortned we should so stand to that which is right and commanded of God as prosperitie life and all be let goe To this purpose tend all the exhortations in Scripture to forsake goods lands life and euerie thing else for righteousnesse sake So cleare is this point that the Heathen discerned it by the glimpse of that light of nature which they had for they could say that that which is honest and right is to be preferred before that which is commodious and profitable There is no comparison betwixt honestie and commoditie right and profit The one is absolutely necessarie for attaining to eternall saluation the other giueth but a little quiet and contentment in this world nay if profit be without right it can giue no true contentment or quiet at all Vnworthie therefore they are of the name of Christians who so wholly and only aime at their outward profit and prosperitie as they regard not what is right and what God hath
time appointed of the Lord it may be said that by vsing such and such meanes we prolong our daies or by doing such and such things we shorten them Now because these meanes only shew them to be long or short Gods decree remaineth firme and stable and is not altred thereby yet this worke of lengthening or shortning is attributed to vs because we doe what lieth in vs thereto and that freely without any compulsion For Gods decree though it cause a necessitie in the euent yet it imposeth no constraint on the will of man but leaueth it as free in regard of the manner of working as if there were no decree at all And herein Gods admirable wisdome is manifested that notwithstanding his determined purpose of matters man hath no ground of excuse to say he was forced to this or that The knowledge of this determined period of mans life is of great vse for it teacheth vs 1. Wholly to submit our selues to God and to be prepared either soone to depart out of this world or long to liue in it as God shall dispose of our time nor desiring longer to liue then God hath appointed nor grieuing to liue so long as he hath appointed 2. Not to feare the threats of any man thereby to be drawne from God 3. To doe Gods worke while we haue time c. §. 114. Of reward promised to obedience that it implieth no merit The other heresie which Papists gather from this text is this Mans obedience is meritorious Answ The reward here promised is no matter of wages and due desert but of meere grace and fauour Of this error I haue elsewhere more largely spoken §. 115. Of the connexion of Parents dutie with Childrens EPHES. 6. 4. And ye fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. THe Apostle hauing vrged children to performe their duties to their parents he turneth his speech to parents saying AND ye fathers c. That copulatiue particle AND ioyning an exhortation to parents for performing their duties to the forenamed exhortation made to children giueth vs to vnderstand that Parents are as well bound to dutie as children Their duties indeed be different yet notwithstanding their superioritie and authoritie ouer their children they are bound to dutie All the directions and exhortations throughout the Scripture giuen vnto parents concerning their dutie and all the threatnings denounced and iudgements executed on parents for neglect of their dutie are pregnant proofes of this point Though parents be ouer their children and by them cannot be commanded yet they are vnder God and he it is who hath enioyned them their dutie so as they are bound thereunto as they will answer it to their Father in heauen The authoritie which parents haue is not so much for their owne aduancement as for the better gouerning of their children which being so their verie gouernment is a dutie Object In the morall Law the dutie of children only is expressed Answ Parents dutie as many others duties is by iust and necessarie consequence implied which is equiualent and as much bindeth as if it were expressed It is thus implied They who haue honour must carrie themselues worthie of honour Now the way to carrie themselues worthie of honour is to be carefull in doing dutie to them that honour them This is so equall as it needed not to be exprest Wherefore let Ministers follow this patterne of the Apostle and carrie an euen hand towards all of all sorts let them not be partiall in laying all the burden of dutie on childrens necks and none on parents holding in children verie straitly but leauing parents to their owne will Parents are flesh and bloud as well as children and as prone to transgresse in their place as children in theirs Yea Ministers ought of the two to be more earnest in vrging parents to performe their dutie because they are vnder no such power and authoritie as children are Feare of parents authoritie keepeth children much in awe There is no such thing to keepe parents in awe They will be more readie therefore to take the greater libertie if by feare of God and by a good conscience they be not kept in compasse Now ye ô parents as you looke for honour carrie yourselues worthie of honour as ye looke for dutie from your children performe dutie to them Know that another day euen you shall be called to an account before the highest Iudge your authoritie will then be no pretence to excuse but an euidence to aggrauate your fault For you being elder in yeeres and more eminent in place of more experience and hauing a charge ouer your children ought to be a light to shew them the way an example to allure them that they seeing you carefull and conscionable in performing your dutie may be the more prouoked to performe theirs or at least made ashamed of their neglect of dutie But if you be carelesse of your dutie how can ye expect dutie at their hands nay if by your ill example they haue beene made negligent their bloud shall be required at your hands §. 116. Of the extent of these words Fathers Children Though the word Fathers be here vsed which properly setteth forth naturall parents and of naturall parents the male kinde yet as in many other places it is to be taken in a larger extent euen in as large as this word children was before that so there may be a iust and equall relation betwixt children and parents wherefore both sexes of naturall parents are comprised vnder it euen mother as well as father and they also who are in place of parents whether by mariage as all sorts of fathers and mothers in Law or by appointment as all they who of right haue the custodie and charge of children as Guardians Tutors and other like Gouernours and so it is euerie way answerable to the word parents vsed in the first verse and the word children is also here to be taken in the same extent as it was there §. 117. Of parents prouoking children The next phrase prouoke to wrath is the exposition of one Greeke word which being a compound word cannot by one English word be fully expressed the best and neerest that I can thinke of is exasperate The word signifieth an extremitie in the vse of authoritie euen too much austeritie and seueritie whereby children are prouoked to wrath which because it is a fault it is here expresly forbidden prouoke not c. In this word there is a trope the effect is put for the cause The Apostles meaning is that parents should take such heed of their cariage toward their children as they giue them no occasion to be stirred vp to wrath Vnder this word then are forbidden all such things as may kindle wrath in children as too much austeritie in cariage sowrenesse in countenance threatning and reuiling in words too hard
name by enuying one at the good report that is made of the other and gainsaying the same as if the credit of the one must needs turne to the discredit of the other Thus as water quencheth hot iron so this enuious disposition is a meanes to extinguish the heat of fame and to put out the glorious light of a good name Whereby as they impaire the credit and honour of one another so they monstrously discredit and dishonour themselues The other generall vice in this kinde is a carelesse regard or plaine neglect of one anothers fame when the husband is no way affected with any report that goeth of his wife nor the wife with any of the husband but as if they were meere strangers one to another they passe by all reports made of one another What mutuall loue can there be in such howsoeuer their hands haue beene ioyned together surely their hearts were neuer vnited so as it had beene better they had neuer knowne one another vnlesse the Lord doe afterwards knit their hearts and vnite their affections more neerely and firmely together §. 38. Of husbands and wiues mutuall prouidence about the goods of the family Yet there remaineth one thing more whereabout husbands and wiues ought to manifest a mutuall prouident care each ouer other and that is about the goods of this world Howsoeuer the husband while he liueth with his wife hath the truest propertie in them and the greatest title vnto them yet I referre this to those mutuall duties which man and wife owe each to other in three respects First because in conscience they appertaine to the vse of the wife as well as of the husband Secondly because the wife is by Gods prouidence appointed a ioynt gouernour with the husband of the familie and in that respect ought to be an helpe in prouiding such a sufficiencie of the goods of this world as are needfull for that estate wherein God hath set them and for that charge which God hath committed to them Thirdly because the wife if she suruiue the husband ought to haue such a portion of those goods as are meet for her place and charge In these respects we see it requisite yea a bounden dutie that husband and wife euen in a mutuall regard one of another be as prouident as they can be with a good conscience in getting keeping and disposing competent goods and riches for the mutuall good one of another Concerning the husbands dutie in this respect no question is made the practise of all good husbands mentioned in Scripture the care of prouiding for their owne enioyned to them their place and office to be their wiues head with many other like arguments whereof we shall more distinctly speake when we come to declare the particular duties of husbands doe proue as much The greatest question is concerning the wife whether she be bound to take any care about the goods But if the Scripture be thoâ—owly searched we shall finde proofe enough to shew that euen â—he also is bound hereunto For first the generall end which God aimed at in making the woman namely to be helpeâ—o â—o man implieth as much for herein may she be a verie great helpe as we shall see by and by in sundry particulars 2. That generall property attributed to a wife to be a good thing confirmeth as much for that which is profitable is called good and it is one respect wherein a wife is termed a good thing that she may by her prouidence and diligence bring much profit to her husband and therefore in this among other respects the good wife which Salomon describeth is said to doe good to her husband all the daies of her life for by her industry and prouidence shee did so preserue and increase his goods that the heart of her husband trusted in her and he had no need of spoile If the particular actions whereby that good wife is described be well noted we may easily obserue that she was an especiall helpe vnto her husband euen in his outward estate From all which we may inferre these two points First that this prouident care about outward temporall goods is lawfull not vnbeseeming a Christian man or woman Secondly that it is a mutuall dutie appertaining both to husband and wife For the first how needfull the goods of this world are for preseruation of life and health estate of the family good of Church and Common-wealth releefe of the poore with the like vses no man can be ignorant God hath giuen them as blessings to his children and that often times in great abundance and his children haue accordingly beene thankfull for them so as a prouident care about them is not vnlawfull but very expedient and needfull For the second If there should not be a ioint care herein the care and paines of the one might be altogether in vaine For suppose an husband be industrious as Iaakob was and get much abroad if the wife either by her vnthriftinesse idlenesse negligence or the like vices suffer that which is brought home to be embeaseled and wasted or by her prodigalitie brauerie or loue of vaine companie consume it her selfe where will be the profit of the husbands paines Or on the other side if a wife should be as painfull and prosperous in getting as the good houswife before mentioned was and the husband by carding dicing drinking reuelling or other like meanes should waste all away what fruit would remaine of the wiues prouidence In this mutuall prouident care of husband and wife each of them must haue an eye to their owne place affaires abroad doe most appertaine to the man and are especially to be ordered by him that which the wife is especially to care for is the businesse of the house for the Apostle laieth it downe as a rule for wiues as we shall hereafter more particularly declare that they keepe at home and gouerne the house By this means may they be very profitable each to other §. 39. Of the vices contrary to the good prouidence of husband and wife about the goods of the family Contrary to that dutie are these vices following 1. Couetousnesse and ouermuch care for themselues as when an husband so raketh and scrapeth and hoordeth vp for himselfe as he neither affordeth vnto his wife so much as is meet for her place while he liueth with her nor thinketh of prouiding sufficient maintenance for her if shee ouer-liue him but rather thinketh how to defraud her of that which the law casteth vpon her Or when a wife secretly hoordeth vp whatsoeuer she can get either by her owne industry or else by purloining from her husband sometimes selling corne wares houshold-stuffe or other like commodities so priuily as the husband shall neuer know it sometimes taking money out of his counter box bagge chest or the like so as either it shall not be missed or if it be it shall not be
to dispose them neither is she â—ound to aske any further consent of her husband For it is the wiues place and dutie to guide or gouerne the house by vertue whereof prouiding sufficiently for the family she may as she seeth good occasion of such goods as are set apart to be spent distribute to poore or otherwise This I haue noted for such tender consciences as thinke they cannot giue a bit of bread or scarp of meat to a poore body or make a messe of broth or caudle for a sicke body except they first aske their husbands consent Prouided that if her husband expresly forbid this liberty she take it not except necessity require it But our question is concerning such goods as the husband hath not set apart but reserued to his owne disposing §. 22. Of a wiues liberty in extraordinary matters II. For the occasion of disposing goods it may be ordinary or extraordinary Extraordinary for the good of the husband himselfe and others in the family or such as are out of the family If there fall out an extraordinary occasion whereby the wife by disposing the goods without or against the consent of her husband may bring a great good to the family or preuent and keepe a great mischiefe from it she is not to stay for his consent instance the example of Abigail Thus a faithfull prouident wife obseruing her husband to riot and to spend all he can get in carding dicing and drinking may without his consent lay vp what goods she can for her husbands her own her childrens and whole housholds good This is no part of disobedience but a point wherein she may shew her selfe a great good helpe vnto her husband for which end a wife was first made Concerning such as are out of the family if they be in great need and require present releefe though the wife know her husband to be so hard-hearted as he will not suffer her to releeue such an one yet without his consent she may releeue him The ground of this and other like cases is that rule laid downe by the Prophets and by Christ himselfe viz. I will haue mercie and not sacrifice If God in case of mercie dispenseth with a dutie due to himselfe will he not much more dispense with a dutie due to an husband §. 23. Of a wiues restraint in disposing goods without consent of her husband and of the ground of that restraint Out of all these things thus premised I gather the true state of the question in controuersie concerning the power of wiues in disposing the goods of the family to be this Whether a wife may priuily and simply without or openly and directly against her husbands consent distribute such common goods of the family as her husband reserueth to his owne disposing there being no extraordinary necessity The most ancient and common answer vnto this question hath beene negatiue namely that a wife hath not power so to doe whereunto I for my part subscribe The ground of this answer is taken from that primary law of the wiues subiection Thy desire shall be vnto thine husband How is her desire subiect to her husband if in the case propounded she stand not vpon his consent It is further confirmed both by the forenamed and also by all other proofes that might be produced out of the Scripture concerning the subiection of wiues vnto their husbands If in ordering the goods of the family she yeeld not subiection wherein shall she yeeld it Against this ground-worke some obiect that the same law of subiection is imposed vpon a younger brother in the very same words and yet a younger brother was not therby bound to haue his elder brothers consent in disposing his goods Answ The law of the regality as I may so speake and preheminency of the first borne was vnder those words ordained and therfore a younger brother was made a subiect to his elder while he remained in the family as a sonne to the father The elder brother was as a lord ouer his other brothers whereupon when Isaak conferred the right of the first borne vpon Iaakob thinking he had beene his eldest sonne Esau he vsed these words Be lord ouer thy brethren and let thy mothers sonnes bow downe to thee Which being so questionlesse the younger brother might not simply without or directly against the elder brothers consent dispose the goods of the family so as this obiection more strongly establisheth the forenamed argument Againe it is obiected that that old law is to be expounded of weighty matters Answ The Apostle who was guided by the spirit of the law-maker extendeth that law to euery thing But is not this matter of disposing goods a weighty matter The consequences which I shall by and by note to follow hereupon will shew it to be a matter of moment §. 24. Of the example of the Shunemite in asking her husbands consent As another reason may be alleged the Shunemites patterne who asked her husbands consent before she prepared the things that were thought meet for the Prophets entertainment and before she vsed the things which were meet for her iourney Obiect It is indeed commendable for wiues to seeke their husbands consent as she did but where such consent cannot be had it is not necessary Answ This example being grounded vpon a law as we shewed before it doth not only declare what may be done but also what ought to be done And if a wife be bound to haue her husbands consent for doing of a thing by consequence it followeth that she is bound from doing it without her husbands consent 2. Answ They that except against this reason taken from example vse themselues the like reason in other points as the examples of Abigail Ioanna and Susanna for the contrarie 2. Obiect In the Shunemites example there was more then a mercifull releefe of the Prophet namely bringing him into the house to diet and to lodge wherein the husband must haue a chiefe stroake Answ The word of God maketh not that difference betwixt releeuing and entertaining it extendeth a wiues subiection to euery thing wherefore the husband hath a chiefe stroake as well in the one as in the other §. 25. Of the law of a wiues vow A third reason is taken from the law of a wiues vow whereby in generall is implied that a wife might not make a vow without her husbands consent whence it followeth as an argument taken from the greater to the lesse that she may not dispose the goods without his consent Yea the Law further expresly saith that though she hath vowed yet her husband hath power to disanull her vow Note here how the Lord will rather depart from his owne right as I may so speake then haue that order which he hath appointed betwixt man and woman broken The Lords right was to haue what was vowed to him performed the order which he appointed
then a hundred stripes into a foole and because it may be vsed when it is not so meet to vse strokes and blowes as when children are growne to man-age The many good fruits which the holy Ghost noteth to proceed from due reproofe doe shew that it is a dutie whereof parents ought to make conscience as they desire to promote the good of their children and so much the rather because many good fruits redound to the parents that reproue as well as to the children reproued In regard of their good who are reproued it is said Reproofes for instruction are the way of life they cause vnderstanding and make prudent In regard of their good who reproue it is said To them that rebuke shall be delight that is much comfort and matter of reioycing so as they shall not need to repent what they haue done and a blessing of good shall come vpon them that is either a blessing of good men who will blesse praise and commend them or a blessing of good things and that from the Lord who will reward them for this conscionable performance of their dutie Vpon these grounds holy men haue not spared to rebuke their children as there was occasion Though Eli did somewhat in this duty yet because he was not more seuere therein â—he brought destruction both vpon himselfe and his children The direction noted § 40. and 47. and Treat 4. § 35. may be here applied §. 45. Of parents cockering their children Contrary is their too much doting on children who are â—oth to giue them a foule word Dauid though otherwise a â—very wise man herein manifested much folly for he displeased â—ot Adoniah at any time in saying why hast thou done so and like enough it is that also he so cockered his other rebellious sonne Absolom Note the fearefull issue that followed thereupon both to father and children Though their father would not displease them yet they cared not to displease their father yea to grieue his heart and vex his soule The like may all foolish doting parents looke for at their childrens hands For first parents by neglect of this dutie highly displease God therefore in iust reuenge will God giue their children ouer to displease and vex them Secondly neglect of reproofe is a meanes to make children rude presumptuous rebellious and so carelesse to please their parents Yea all things where in children offend through want of education shall be required at their parents hands §. 46. Of correcting children The latter and more proper kinde of correction which is by stripes and blowes is also a meanes appointed by God to helpe the good nurture and education of children It is the last remedy which a parent can vse a remedy which may doe good when nothing else can It is by the holy Ghost both expresly commanded and also very oft pressed vnder these and such like phrases Châ—sten thy sonne correct thy sonne with-hold not correction from the childe thou shalt smite him with the rod. Were there no other motiue this were sufficient Gods charge was such a motiue to Abraham as at it he would haue sacrificed his sonne and wilt not thou at Gods command correct thy childe It is further commended by Gods owne example which is not only set forth in some particular instances but by his generall constant dealing with all and that as an especiall token and fruit of his loue For whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth If ye be without chastisement wherof all are partakers then are ye bastards and not sonnes Let this example of God be well weighed for it is of great weight Who can better tell what kinde of dealing is fittest for children then God Who can better nurture children then God Who doth more truly aime at and procure the good of children then God Yea who doth more tender children then God If God the father of spirits in wisdome and loue thus deale with his children fathers of the flesh may not thinke by the contrary to shew wisdome or loue Their wisdome will be folly their loue hatred Vpon these grounds it is taken for a thing granted that parents who tender the good of their children as they should doe chastise their children as need requireth for it is said that the Lord correcteth whom he loueth as a father the sonne in whom he delighteth If parents vsed it not this were no good inference to say as a father againe as a thing without controuersie it is said we haue had fathers of our flesh which corrected vs. The grounds of the equitie of this dutie respect partly the children corrected and partly the parents that correct In regard of children it freeth them from much euill and worketh in them much good Correction is as physicke to purge out much corruption which lurketh in children and as a salue to heale many wounds and sores made by their folly In which respect Solomon saith that Foolishnesse is bound in the heart of a childe but the rod of correction shall driue it farre from him and againe The blewnesse of a wound is a purging medicine against euill so doe stripes the inward parts of the belly In regard of the inward operation of this physicke correction is further said to preserue a childe from death if thou beatest him he shall not die and that not only from temporall death as many children are thus preserued from the Magistrates sword but also from eternall death thou shalt deliuer his soule from hell Note this ye cockering parents whose ouer-much lenitie is very great crueltie For may we not iustly count him a cruell parent that should suffer diseases boiles sores and wounds to remaine increase and fester in his childe and giue him no physicke nor apply any plaisters or medicines to him Nay rather who seeth his sonne running into a flaming fire or deepe water and would not hold him backe Euen so cruell and more cruell are they who suffer their children to runne on in euill rather then correct them Obiect Who can endure to make his owne childe smart and to put him to paine Answ The future fruit is more to be considered then the present paine Potions pills and corasiues are fulsome bitter and painfull but because there is a necessitie of vsing them and great mischiefe is preuented by the vse of them wise parents will not forbeare them for the sensible bitternesse and paine Fitly doth the Apostle thus answer that obiection No chastning for the present seemeth to be ioyous but grieuous neuerthelesse afterward it yeeldeth the peaceable fruit of righteousnesse This may be applied to parents corrections as well as to Gods The good which correction bringeth to children is by Solomon noted in this and such like phrases The rod giueth wisdome for it maketh children obserue what is good and what euill what commendable and what
no small sinne §. 21. Of seruing with sincerity The second branch concerning the manner of seruants performing their dutie is in these words in singlenesse of heart so as all must be performed with an honest and vpright heart whatsoeuer yee doe doe it heartily saith the Apostle to seruants in another place Thus did Ioseph in singlenesse of heart serue his master instance his refusing to abuse his mistresse in a priuate chamber when she desired it and no other body was in the house Happy were it for masters to haue such seruants then might they take no more care then Potiphar did but put all that they haue into their seruants hands Neither would this rare vertue in seruants be only profitable to their masters but also very comfortable to themselues and bring them much peace of conscience Contrary is hypocriticall seruice when seruants haue a heart and a heart making shew-of one heart outwardly and haue another euen a cleane contrary heart within them Such an one was Gehazi who came in and stood before his master as if he had performed some good seruice for his master when he had most highly dishonoured him and such an one was Iudas who carried as faire a face to his master as any of the disciples and yet was an arrant traitor for when he was thought to goe out to buy prouision for his master he went to betray him All eye-seruice is contrary to the forenamed singlenesse of heart when seruants are diligent so long as their masters eye is on them like little children that will doe any thing their mother will haue them doe while her eye is vpon them but nothing when her backe is turned The world is full of such eye-seruing seruants who while their masters are present will be as busie as Bees but if he be away then either idling at home or gadding abroad or nothing but wrangling and eating and drinking with the drunken like that lewd seruant whom Christ noteth in the parable Let the iudgement denounced against him be noted of such seruants §. 22. Of seruing for conscience sake The third branch of the manner of seruants performing their dutie is in these words as vnto Christ as the seruants of Christ doing the will of God as to the Lord all which doe set forth a good conscience or such seruice as is performed for conscience sake or for the Lords sake which is all one because the conscience hath an eye only to the Lord to his will and to his ordinance Though there were no other motiue in the world to moue them to obey their masters yet their conscience to God would moue them Such was Iosephs manner of seruing his master as the reason which he himselfe rendreth to his mistresse sheweth How can I doe this great wickednesse and sinne against God The prayer which Abrahams seruant made to God and the thanks which he rendred to him for blessing his iourney shew that he serued his master for the Lords sake It is more cleare then needs be proued that such was Iaakobs seruice to his master This is the rather to be noted of Christian seruants because herein lieth the greatest difference betwixt beleeuing seruants and others others may serue with feare and trembling in singlenesse of heart and with good will but only Saints doe seruice as to Christ for conscience sake If this be not that which only they aime at yet assuredly they doe chiefly and principally aime at it which maketh them not to content themselues with doing the thing but to endeuour to doe it after the best manner that they can so as God may best accept thereof whereby as they approue themselues to God so they doe much good to their masters and bring much comfort vnto their owne soules Contrary is the minde of most who doe all the seruice which they doe on by-respects they may performe much dutie and it may be doe much good to their masters and thereupon they may get good wages at their masters hands and extraordinarie recompence also and liue in much quiet vnder them but no reward can they looke for at Gods hands so as I may say to such seruants as Christ said to those who did all to haue glory of men They haue their reward §. 23. Of seruants willingnesse to performe their dutie The fourth branch respecting the manner of seruants performing their dutie is noted in this phrase with good will This good will of a seruant to his master hath respect partly to the disposition of the seruant and so it implieth willingnesse and cheerefulnesse and partly to the benefit of the master and so it implieth faithfulnesse Of willingnesse to doe that dutie which belongeth to a seruant Christ Iesus who tooke vpon him the forme of a seruant hath made himselfe a worthy patterne I delight to doe thy will saith he to him that sent him and againe My meat is to doe the will of him that sent me and to finish his worke Doth not a man eat his meat willingly with delight and cheerefulnesse euen so did Christ the worke of him that sent him So cheerefully did Iaakob serue his Vncle Laban that seuen yeeres seemed to him but a few dayes Obiect The reason thereof was the loue he had to Rachel 1. Answ This was one reason but not the only reason had he not borne good will to his Vncle and Master as well as loue to his wife the time might haue seemed tedious enough but both meeting together made the time passe away the better 2. Answ If the loue he had to Rachel made him doe his seruice so cheerefully then if seruants loue God for whose sake they ought to doe their seruice it will cheerefully be done 1. That which the Apostle applieth to giuing of almes 2 Cor. 9. 7. may be extended to all manner of duties which God requireth God loueth cheerefulnesse that worke therefore which is not seasoned therewith God regardeth not 2. As cheerefulnesse maketh God the better to like the worke so it maketh the worke much more easie to him that doth it Our common prouerbe noteth as much Nothing is hard to a willing minde 3. Let there be cheerefulnesse in a seruants minde and he is as free as his master for such a seruant is the Lords freeman 1 Cor. 7. 22. and when he cannot be made free of his master he doth after a manner make his seruice free Haue an eye to God to his acceptation and remuneration and it will quicken thy spirit Mans reward maketh poore men glad of worke and cheerefull in doing their worke it is as sugar to sharpe wine Tradesmen Physitians Lawyers all sorts of men are by gaine drawne on with great willingnesse to take great paines Should not Gods recompence of our paines make vs much more willing Surely it would if we had such an eye of faith as Moses had thereby to
may expect are these especially 1. He will moue masters to respect such seruants as he moued Ahash-verosh to recompence the fidelity of Mordecai 2. If masters faile therein he will moue strangers to recompence them as he moued the Iaylor to fauour Ioseph when his master had cast him in prison and Pharaoh to aduance him to great dignity 3. To draw the hearts of their masters and others the more vnto them he will make the things which they take in hand to prosper Thus did he blesse Ioseph and Abrahams seruant 4. In dealing for themselues he will blesse their labours as he blessed Iaakobs 5. He will when they come to keepe seruants prouide such seruants for them as they were to their masters In Egypt God blessed Ioseph with a faithfull seruant Dauid who ventured his life to saue his fathers sheepe had many seruants that ventured their liues for him To this purpose may be applied that prouerbe which Christ oft vseth with what measure yee mete shall it be measured to you againe The eternall reward is expressed in this phrase the reward of the inheritance for that inheritance is meant which Christ mentioneth in this clause Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world and Saint Peter in this an inheritance incorruptible and vndesiled and that fadeth not away reserued in heauen What can be more said What shall not be vndergone for this reward How willingly doe prentises passe ouer their prentiship in hope of a temporarie freedome of an earthly citie Many yeares seruice were but as a few daies to Iaakob because he liked his reward But behold here a greater reward which we must needs like much better If this be not sufficient to moue seruants to all dutie I know not what can be sufficient The eighth Treatise Duties of Masters §. 1. Of the heads of Masters duties EPHES. 6. 9. And yee Masters doe the same things vnto them forbearing threatning Knowing that your Master also is in heauen neither is there respect of persons with him IN the last place the duties of masters are declared by the Apostle and that in this verse where he noteth 1. The kindes of their duties 2. A Reason to enforce the same The kindes are set forth Generally doe the same things Particularly forbearing threatning The reason is taken from that subiection wherein masters are to an higher master knowing that your master also And it is amplified 1. By the equall subiection of masters and seruants to that master your also 2. By the place where that master is in heauen 3. By his property in this phrase neither is there respect of persons with him Because the seuerall duties of masters are here but pointed at and infolded vnder generall termes I will as in former treatises hath beene done propound a distinct order whereby we may the better finde out their duties and handle them one after another All may be drawne vnto these two heads 1. Care in choosing good seruants 2. Conscience in well vsing them For well vsing their seruants masters must haue an eie to their place and authority and in respect thereof 1. Wisely maintaine their authority 2. Rightly manage the same The well managing of their authority is generally noted in this phrase doe the same things but more particularly in another place referred to these two branches 1. Iustice 2. Equity Of these in order §. 2. Of masters choosing good seruants The first thing that a man who taketh vpon him to be a master must take care of is to entertaine good seruants into his seruice Mine eies saith Dauid shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me What doth this phrase mine eies shall be vpon the faithfull imply but that he will diligently and carefully inquire after such yea mine eies saith he not another mans eies he would not put all the trust vpon others he would himselfe make what proofe and triall he could Such an emphasis hath this phrase mine eies where Iob saith whom I shall see for my selfe and mine eies shall behold and not another for me 1. Seruants are of all other things except wife and children of best and greatest vse If then men be carefull in well choosing other things as houses land houshold-stuffe horses and all manner of cattell as men are very circumspect therein should they not be much more carefull in well choosing seruants 2. Thus will masters shew that they seeke and aime at the good of their family yea and in their family at the good of Church and common-wealth for good members of a family are likeliest to proue profitable to Church common-wealth 3. When good seruants are chosen there is hope of receiuing the more good from them and doing more good vnto them They will be pliable to all good admonition docible by all good instruction seruiceable in all things they take in hand Obiect A master may make a bad seruant to become a good one Answ There is a great hazard and venture therein especially if they be growne to ripe yeares no creature is easily tamed or brought from the naturall course it hath taken after it is growne vp a bough that hath growne crooked many yeares together will hardly be made straight It is not in mans power to make a bad seruant good neither can man expect Gods blessing therein when he obserueth not a right course warranted by God Quest What course is fittest for choice of seruants 1. If they be young see how they haue beene from their infancy educated Great is the benefit of good education and much good may be expected from thence for it is the means which God hath sanctified for good But if they be growne to ripe yeares choose such as feare God such were they vpon whom Dauid cast his eies On this ground did Saint Paul aduise Philemon to take Onesimus againe because grace was then wrought in his heart 1. Gods feare is the ground of all good obedience and faithfulnesse note the examples of such good and faithfull seruants as are commended in Scripture and you shall finde them all to feare God 2. Such will not only be diligent in their worke but they will also faithfully call vpon God to prosper those things which they take in hand in their masters behalfe instance the example of Abrahams seruant 3. God will haue such respect vnto those seruants which feare his name as for their sakes to blesse their masters house Thus was Potiphars house blessed for Iosephs sake 2. Make some triall of their fitnesse to that calling worke and seruice whereunto thou shalt put them From such there may be hope of profit benefit by their seruice Laban made triall of Iaakob a moneth before he couenanted for any long
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at
OF DOMESTICALL DVTIES Eight Treatises I. An Exposition of that part of Scripture out of which Domesticall Duties are raised II. 1. A right Coniunction of Man and Wife 2. Common-mutuall Duties betwixt Man and Wife III. Particular Duties of Wiues IV. Particular Duties of Husbands V. Duties of Children VI. Duties of Parents VII Duties of Seruants VIII Duties of Masters By WILLIAM GOVGE LONDON Printed by Iohn Haviland for William Bladen and are to be sold at the signe of the Bible neere the great North doore of Pauls 1622. TO THE RIGHT HONOVRABLE RIGHT VVorshipfull and other my beloued Parishioners Inhabitants of the Precinct of Black-friers LONDON such sufficiencie of Grace as may bring them to fulnesse of Glory IF noble Birth high Honour great Estate true Piety bountifull Charity good Esteeme of Gods word and Ministers and in particular intire loue of the Author be inducements to choose a Patron for his worke I for my part need not goe farre for a Patron In mine owne parish are all these To you therefore right Honourable right Worshipfull and other my beloued Parishioners most worthy of all due respect doe I dedicate these my poore paines about Domesticall Duties To testifie the equall dutie which I owe and the impartiall respect which I beare to you all I make you all as one Patron You were the first ouer whom I euer had any ministeriall charge To this charge by your free choice was I called Among you haue I spent almost two full prentiships You haue alwaies so accepted my paines and respected my person as I neuer had any cause to repent my acceptance of this place and calling but rather to thanke God for the same My desire is if so it may seeme good to the diuine prouidence to spend all my daies among you and while I am among you to helpe forward your spirituall edification This is the maine end of my calling and the marke which as in the ordinary course of my Ministry so in the publishing of these Eight Treatises of Domesticall Duties and dedicating them to you I haue aimed at As in testimony of Loue and Dutie I haue preached in your hearing and published in your name these Duties so doe you manifest your kinde acceptance of my former and latter paines by a conscionable obseruing of them so farre forth as they are agreeable to Gods word that all who know you may know by that euident demonstration how well you haue relished and approued them Thus shall you gaine much profit and my selfe much comfort by my paines Oh if the head and seuerall members of a family would be perswaded euery of them to be conscionable in performing their owne particular duties what a sweet society and happy harmony would there be in houses What excellent seminaries would families be to Church and Common-wealth Necessary it is that good order be first set in families for as they were before other polities so they are somewhat the more necessary and good members of a family are like to make good members of Church and common-wealth The subiect matter therefore of these Treatises is worth the handling if I were able according to the worth thereof to handle it I haue endeuoured to doe what I could therein though I haue not attained to what I would Be you like vnto God who if there be first a willing mind accepteth according to that a man hath and not according to that he hath not Though for such a matter as is handled in these Treatises the worke may seeme at first sight to be too copious yet I hope the obseruant Reader will not finde it too tedious It is the variety of many not the prolixity of few points which hath made this booke to swell to that bignesse which it hath The first Treatise which is a fourth part of the booke containeth a Commentary on that part of Scripture out of which Domesticall Duties are raised wherein the Apostle setting forth Christ and the Church as patternes to husbands and wiues liuely declareth the great loue of Christ to his Church and the neere vnion betwixt them together with other deepe mysteries the vnfolding whereof hath a little the longer detained me But as I haue a while insisted on maine matters of much moment so haue I very briefly passed ouer other points The other Treatises wherein the Duties themselues are handled are euery of them much shorter then the first In them I haue barely propounded and briefly proued the truth and equity of the seuerall duties except some choice points which are of especiall vse or at least through disuse much questioned and them I haue more largely handled And because contraries laid together doe much set forth each other in their liuely colours I haue to euery duty annexed the contrary fault and aberration from it For many that heare the duties thinke all well enough till they heare also the contrary vices whereby in their consciences they are most conuinced Concerning the many faults and vices of bad Husbands Wiues Parents Children Masters and Seruants taxed in these Treatises let me intreat you not to apply them too generally to all Husbands Wiues Parents Children Masters and Seruants Hath not wise Solomon much taxed the lightnesse shrewishnesse pride flattery and other vices of women And shall sober meeke humble honest women thinke themselues taxed thereby By like reason might vnchaste strumpets vntrusty gossips vnquiet shrewes and proud dames thinke themselues commended by those excellent commendations which be giueth of good women Let euery one as their conscience an impartiall Iudge shall beare them witnesse make a right application of euery thing to themselues Thus shall we Ministers be freed from many euill surmizes I remember that when these Domesticall Duties were first vttered out of the pulpit much exception was taken against the application of a wiues subiection to the restraining of her from disposing the common goods of the family without or against her husbands consent But surely they that made those exceptions did not well thinke of the Cautions and Lamitations which were then deliuered and are now againe expresly noted which are that the foresaid restraint be not extended to the proper goods of a wife no nor ouerstrictly to such goods as are set apart for the vse of the family nor to extraordinary cases nor alwaies to an expresse consent nor to the consent of such husbands as are impotent or farre and long absent If any other warrantable caution shall be shewed me I will be as willing to admit it as any of these Now that my meaning may not still be peruerted I pray you in reading the restraint of wiues power in disposing the goods of the family euer beare in minde those Cautions Other exceptions were made against some other particular duties of wiues For many that can patiently enough heare their duties declared in generall termes cannot endure to heare those generals exemplified in their particular branches
This commeth too neere to the quicke and pierceth too deepe But to interpret all according to the rule of loue in the better part I take the maine reason of the many exceptions which were taken to be this that wiues duties according to the Apostles method being in the first place handled there was taught as must haue beene taught except the truth should haue beene betrayed what a wife in the vttermost extent of that subiection vnder which God hath put her is bound vnto in case her husband will stand vpon the vttermost of his authority which was so taken as if I had taught that an husband might and ought to exact the vttermost and that a wife was bound in that vttermost extent to doe all that was deliuered as dutie whether her husband exact it or no. But when I came to deliuer husbands duties I shewed that he ought not to exact whatsoeuer his wife was bound vnto in case it were exacted by him but that he ought to make her a ioynt Gouernour of the family with himselfe and referre the ordering of many things to her discretion and with all honourable and kinde respect to carrie himselfe towards her In a word I so set downe an husbands duties as if he be wise and conscionable in obseruing them his wife can haue no iust cause to complaine of her subiection That which maketh a wiues yoake heauy and hard is an husbands abuse of his authority and more pressing his wiues dutie then performing his owne which is directly contrary to the Apostles rule This iust Apologie I haue beene forced to make that I might not euer be iudged as some haue censured me an hater of women Now that in all those places where a wiues yoke may seeme most to pinch I might giue some ease I haue to euery head of wiues duties made a reference in the margin ouer against it to the duties of husbands answerable thereunto and noted the reference with this marke * that it might the more readily be turned vnto Yea I haue further parallel'd and laid euen one against another in one view the heads of husbands and wiues duties as they answer each other and in like manner the contrary aberrations with a reference made vnto the particular sections where they are handled that so on the one side it may appeare that if both of them be conscionable and carefull to performe their owne duty the matrimoniall yoke will so equally lie on both their necks as the wife will be no more pinched therewith then the husband but that it will be like Christs spirituall yoke light and easie and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties as by wiues in theirs This parallel and euen-setting out of each of their duties and of the contrary aberrations I haue annexed next to this epistle And further I haue added thereto a table of the seuerall heads of those points that are handled in the eight following Treatises that by this helpe you may the more readily finde out such particular points as you desire most especially to read To shew that the duties prescribed to Husbands Wiues Parents Children Masters and Seruants are such as in conscience they are bound vnto I haue endeuoured to shew how they are grounded on the word of God and gathered from thence To auoid prolixity I haue referred most of the quotations to the margin If your leisure will serue you you may doe well to search them out Two things haue beene especiall helpes to me for finding out the many duties noted in these Treatises vices contrary thereunto Obseruation and Disposition Obseruation both of such duties as the Scripture commendeth and contrary vices as it condemneth and also of such commendable virtues as I well liked in those Husbands Wiues Parents Children Masters and Seruants that I came among and such vnseemely vices as I disliked in them and Disposition of one point after another in the best order that I could My method and manner of proceeding brought many things to my minde which otherwise might haue slipped by For by method sundry and seuerall points appertaining to one matter are drawne forth as in a chaine one linke draweth vp another There is no better way to finde out many obseruations in a text then by a methodicall resolution thereof As method is an helpe to Inuention so also to retention It is as the thread or wier whereon pearles are put which keepeth them from scattering And if a man by abundance of matter be cast into a labyrinth by the helpe of method he may easily and readily finde out the way againe In which respects method is fitly stiled the Mother of the Minde and Mistresse of Memorie If you well marke the order and dependance of points one vpon another you will finde as great an helpe in conceiuing and remembring them as I did in inuenting and disposing them Because there is not one word to comprise vnder it both masters and mistresses as fathers and mothers are comprised vnder Parents and sonnes and daughters vnder Children I haue according to the Scripture phrase comprised Mistresses vnder Masters so as the duties enioyned to them belong to these so farre as may stand with their sex To conclude in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you euen The Watch-man of your soules WILLIAM GOVGE A few faults escaped in the printing are noted in the end of the booke which I desire you to amend with a pen. TREAT III.  Particular duties of Wiues  SVbiection the generall head of all wiues duties § 2.  1 Acknowledgment of an husbands superioritie § 3. 2 A due esteeme of her owne husband to be the best for her and worthy of honour on her part § 5. 3 An inward wiue-like feare § 7. 4 An outward reuerend cariage towards her husband which consisteth in a wiue-like sobrietie mildnesse curtesie and modestie in apparell § 9 10 11 12. 5 Reuerend speech to and of her husband § 13 14 15 16. 6 Obedience § 17. 7 Forbearing to doe without or against her husbands consent such things as he hath power to order as to dispose and order the common goods of the familie and the allowance for it or children seruants cattell guests iournies c. § 18 23 38 39 40 41. 8 A ready yeelding to what her husband would haue done This is manifested by her willingnesse to dwell where he will to come when he calls and to doe what he requireth § 43 44 45 46. 9 A patient bearing of any reproofe and a ready redressing of that for which she is iustly reproued § 47 48. 10 Contentment with her husbands present estate § 49. 11 Such a subiection as may stand with her subiection to Christ § 51. 12 Such a subiection as the Church yeeldeth to Christ which is sincere
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
to giue an account of their seruice Though by our seruice we haue neuer so well approued our selues to men yet if we haue not therein had respect vnto God and approued our selues to him with what face may we appeare before his dreadfull iudgement seat Can the fauour of those whom we haue pleased in this world protect and shelter vs from the fury of Gods displeasure Behold the folly of such Gouernours as wholly apply themselues to the fancie of their people yea though it be against the Lord and his word This was Adams folly who at his wiues motion did eat of the forbidden fruit This was Aarons folly who to please the people erected an Idoll And this was Sauls folly who against Gods expresse prohibition suffered his people to take some of the spoile of the Amalekites The like may be said of Ioash who hearkned to his Princes to set vp Idols and of Pilate who to please the people against his conscience deliuered Christ to be crucified The fearefull issue of this their submission not seasoned with a feare of God but contrary thereunto may be a warning to all superiours to take heed how they seeke to please them that are vnder them more than God who is aboue them The issue of Adams Aarons Sauls and Ioash his base submission is noted by the Holy Ghost in their seuerall histories Of Pilate it is recorded that being brought into extreme necessitie he laid violent hands vpon himselfe Neither is it to be accounted folly only in superiours to submit themselues to their inferiours against the Lord but also in inferiours to their superiours for thereby they shew that they feare man more than God which Christ expresly forbiddeth his friends to doe The captaines which went to fetch Eliah obeyed their king therein but what got they thereby was the king able to saue them from the fire which God sent downe from heauen vpon them The women reproued for offering incense to the Queene of heauen did it not without their husbands yet were they not excused thereby The children and others in the familie submitted themselues to Dathan and Abiram in standing in the doore of their tents at defiance against Moses but because it was not in the Lord but against him they were not exempted from the iudgement Wherefore let all of all sorts set the feare of God as a marke before them to aime at in all their actions Let superiours neither doe any thing to giue content to their inferiours nor suffer any thing to be done for their sakes by their inferiours which cannot stand with the feare of God And let inferiours nor doe nor forbeare to doe at the will of their superiours any thing sweruing from the feare of God but euery one submit themselues one to another in the feare of God §. 7. Of performing the duties of particular callings EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. FRom that generall direction concerning mutuall submission the Apostle commeth to certaine particulars by which he exemplifieth the same and teacheth vs that It is not sufficient to performe generall duties of Christianitie vnlesse also we be conscionable in performing the particular duties of our seuerall callings A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherewith we are called and therefore the Apostle for illustration and exemplification thereof doth reckon vp sundry particulars both in this and other Epistles and so doe other Apostles And Titus is charged to teach them God himselfe hath giuen a patterne hereof in his Law for the maine scope of the fifth Commandement tendeth to instruct vs in the particular duties of our seuerall callings Hereby much credit is brought to our profession and the doctrine of God our Sauiour is adorned And much good is hereby both mutually communicated one to another and receiued one from another for our particular places and callings are those bonds whereby persons are firmely and fitly knit together as the members of a naturall body by nerues arteries sinewes veines and the like by which life sense and motion is communicated from one to another Let therefore notice be taken of the particular callings wherein God hath set vs and of the seuerall duties of those callings and conscience be vsed in the practise of them He is no good Christian that is carelesse herein A bad husband wife parent childe master seruant magistrate or minister is no good Christian §. 8. Of the lawfulnesse of priuate functions in a familie Among other particular callings the Apostle maketh choice of those which God hath settled in priuate families and is accurat in reciting the seuerall and distinct orders thereof for a family consisteth of these three orders Husbands Parents Masters all which he Wiues Children Seruants  reckoneth vp yea he is also copious and earnest in vrging the duties which appertaine to them Whence wee may well inferre that The priuate vocations of a family and functions appertaining thereto are such as Christians are called vnto by God and in the exercising whereof they may and must imploy some part of their time For can we thinke that the Holy Ghost who as the Philosophers speake of nature doth nothing in vaine would so distinctly set downe these priuate duties so forcibly vrge them if they did not well become and neerely concerne Christians All the places in Scripture which require family-duties are proofs of the truth of this doctrine The reasons of this doctrine are cleere for the family is a seminary of the Church and common-wealth It is as a Bee-hive in which is the stocke and out of which are sent many swarmes of Bees for in families are all sorts of people bred and brought vp and out of families are they sent into the Church and common-wealth The first beginning of mankinde and of his increase was out of a family For first did God ioyne in mariage Adam and Eue made them husband and wife and then gaue them children so as husband and wife parent and childe which are parts of a family were before magistrate and subiect minister and people which are the parts of a Common-wealth and a Church When by the generall deluge all publike societies were destroyed a familie euen the family of Noah was preserued and out of it kingdomes and nations againe raised That great people of the Iewes which could not be numbred for multitude was raised out of the family of Abram Yea euen to this day haue all sorts of people come from families and so shall to the end of the world Whence it followeth that a conscionable performance of domesticall and houshold duties tend to the good ordering of Church and common-wealth as being meanes to fit and prepare men thereunto Besides a familie is a little Church and a little common-wealth
father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
you I say to all To this purpose many precepts giuen to whole Churches and to all sorts of people are set downe in the singular number as giuen to one as Awake THOV that sleepest THOV standest by faith be not thou high minded c. The life and power of Gods word consisteth in this particular application thereof vnto our selues This is to mixe faith with hearing faith I say whereby we doe not only beleeue the truth of Gods word in generall but also beleeue it to be a truth concerning our selues in particular and thus will euery precept thereof be a good instruction and direction on to vs to guide vs in the way of righteousnesse euery promise therein will be a great incouragement and consolation to vs to vphold vs and to make vs hold on and euery iudgement threatned therein will be a curbe and bridle to hold vs in and to keepe vs from those sinnes against which the iudgements are threatned But otherwise if we bring not the word home to our own soules it will be as a word spoken into the aire vanishing away without any profit to vs. Nothing maketh the word lesse profitable then the putting of it off from our selues to others thinking that it concernes others more then our selues That we may make the better vse of this doctrine let vs obserue both what are generall duties belonging to all Christians and apply them as particular to our selues and also what duties appertaine to such persons as are of our place calling and condition and more especially apply them to our selues let all manner of husbands and all manner of wiues of what ranke or degree soeuer they be that shall read the duties hereafter following know that they are spoken to them in particular Let Kings and Queenes Lords and Ladies Ministers and their wiues Rich men and their wiues Poore men and their wiues Old men and their wiues Young men and their wiues all of all sorts take them as spoken to them in particular It is not honour wealth learning or any other excellency nor meanes of place pouerty want of learning or any other like thing that can exempt an husband from louing his wife or a wife from reuerencing her husband He that saith euery one excepteth not any one Therefore euery one in particular doe yee so The like application may be made to all Parents and children Masters and seruants concerning their duties §. 95. Of euery ones looking to his owne dutie especially In the forenamed application an eye must be had rather to the dutie which we owe and ought to be performed by vs to others then to that which is due to vs and others ought to performe to vs for the Apostle saith not to the husband see that thy wife reuerence thee but see that thou loue her so to the wife For this purpose the holy Ghost presseth particular duties vpon those particular persons who ought to performe them as Subiection on wiues loue on husbands and so in others This therefore is especially to be considered of thee how thou maist shew thy selfe blamelesse I denie not but that one ought to prouoke another and one to helpe another in what they can to performe their dutie especially superiours who haue charge ouer others but the most principall care of euery one ought to be for himselfe and greatest conscience to be made of performing his owne duty 1. It is more acceptable before God and more commendable before men to doe duty then to exact duty As in matters of free charity so also of bounden duty It is more blessed to giue then to receiue In particular it is better for an husband to be a good husband then to haue a good wife so for a wife To haue others faile in duty to vs may be an heauy crosse for vs to faile in our dutie to others is a fearefull curse 2. Euery one is to giue an account of his owne particular duty That which the Prophet speaketh of father and sonne may be applied to husband and wife and to all other sorts of people If a father doe that which is lawfull and right he is iust he shall surely liue if he beget a sonne that doth not so he shall surely die his bloud shall be vpon him Againe if a father doe that which is not good he shall die in his iniquity but if his sonne doe that which is lawfull and right he shall surely liue The righteousnesse of the righteous shall be vpon himselfe and the wickednesse of the wicked shall be vpon himselfe That this shall be so betwixt husband and wife may be gathered out of these words Two shall be in one bed the one shall be taken the other left Let this be noted against the common vaine apologies which are made for neglect of duty which is this Dutie is not performed to me why shall I doe dutie when my husband doth his dutie I will doe mine saith the wife And I mine saith the husband when my wife doth hers What if he neuer doe his dutie and so be damned wilt thou neuer doe thine This looking for of dutie at others hands makes vs the more carelesse of our owne Doe you therefore O husbands looke especially to your owne duties doe you loue your wiues and you ô wiues looke you to yours especially doe you reuerence your husbands For this end let husbands read those duties most diligently which concerne husbands and wiues those which concerne wiues Let not the husband say of the wiues duties there are goodlessons for my wife and neglect his owne nor the wife say the like of husbands duties and not regard her owne This is it that maketh the subiection of many wiues very harsh and irkesome to them because their husbands that vrge and presse them thereto shew little or no loue to them at all and this is it that maketh many husbands very backwards in shewing loue because their wiues which expect much loue shew little or no reuerence to their husbands Wherefore Let euery one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband §. 96. Of the meaning of the first verse of the sixt Chapter FRom those particular duties which concerne husbands and wiues the Apostle proceedeth to lay down such as concerne children and parents As before he laid downe wiues duties before husbands so here he beginneth with childrens who are inferiour to their parents and that for the same reasons which were rendred before Besides children are the fruits of matrimoniall coniunction therefore fitly placed next vnto Man and Wife That which concerneth children is laid downe in the sixt Chapter of Eph. vers 1 2 3. The meaning whereof we will distinctly open EPHES. 6. 1. Children obey your parents in the Lord for this is right The first word children is in the originall as proper a word at could be vsed
affection whereof I speake is not a carnall sensuall beastly affection but such an one as may stand with Christian grauitie and so briety hauing relation to the soule of a mans wife as well as to her body grounded both on the neere coniunction of mariage and also on the inward qualities of his wife Thus farre of an husbands inward respect of his wife It followeth to speake of his outward cariage towards her §. 13. Of an husbands kinde acceptance of such things as his wife doth S. Peter giueth a generall rule for an husbands outward cariage to his wife which is that he dwell with her according to knowledge that is as a man able to order his cariage wisely to his owne honour and his wiues good that so she may haue iust cause to blesse God that euer she was ioyned to such an husband Out of this generall these two branches sprout forth 1. That an husband giue no iust offence to his wife 2. That wisely he order that offence which is giuen by her To auoid giuing of offence he must haue respect 1. To that which she doth as duty to him 2. To that which he doth as duty to her In regard of the former two things are requisite 1. That he kindly accept what she is willing and able to doe 2. That he wisely commend and reward what she doth well Thus hauing for orders sake laid downe these heads I will distinctly handle the seuerall points The first particular wherein an husband sheweth himselfe to be a man of knowledge in walking before his wife is by a kinde and respectiue acceptation of euery good duty which his wife performeth Abraham in testimony of his good acceptance of Sarahs pains in nursing her childe made a great feast when the childe was weined and Elkanah on a like respect gaue liberty to his wife to doe what seemed her best A great incouragement must this needs be vnto wiues to be subiect vnto their husbands in all things when they obserue no part of their subiection to be carelesly neglected but rather graciously accepted it quickens the spirit of a wife to thinke that her care and pains in pleasing her husband shall not be in vaine §. 14. Of husbands sleighting and reiecting their wiues goodnesse Contrary is their practise who thinking all which a wife doth to be but her duty take little or no notice thereof or if they cannot but take notice of it yet lightly regard it and sleightly passe it ouer This oftentimes maketh a wife euen repent the good she hath done as Dauid repented the seruice which he had done for Nabal The truth is that wiues ought rather to looke vnto God for his acceptation then vnto their husbands and though their husbands will take no notice or not regard what good thing they doe yet for conscience sake and for the Lords sake to doe their duty But yet notwithstanding considering our weaknesse and backwardnesse vnto euery duty it can not be denied but that an husbands sleight regarding of his wiues goodnesse is an occasion to make her weary thereof and that he doth as much as in him lieth to make her repent thereof But what may we say of such as scornfully reiect their wiues duty yea like them the worse for making conscience thereof and so cleane contrary to the rule of christianitie ouercome goodnesse with euill Surely they shew a very diabolicall spirit to be in them and cannot but minister much griefe and offence to their wiues and make that which they doe to be very irksome and tedious Fathers ought not to prouoke their children much lesse husbands their wiues §. 15. Of husbands courteous accepting their wiues reuerend cariage For the better conceiuing of this so needfull a point I will somewhat more particularly and distinctly applie the same to the seuerall duties of a wife which were drawne to two heads Reuerence Obedience For the first if a wife manifest her dutifull respect of her husband by any reuerend behauiour gesture or speech he ought to meet her as we say in the middest of the way and manifest his gratious acceptance thereof by some like courteous behauiour gesture and speech being seemely not foolish Obiect Thus shall an husband abase himselfe and disgrace his place Answ The courtesie which I speake of as it commeth from a superiour being a meere voluntary matter and a token of kindnesse and fauour is no abasement of himselfe but an aduancement of his inferiour a great grace to her no disgrace to him Abram was counted of the Hittits a Prince of God yet in communing with them he bowed vnto them It is noted as a commendable thing in Esau that though at that time he was his brothers superiour at least he tooke himselfe so to be yet obseruing how Iaakob reuerenced him bowing seuen times to the ground he ranne to meet him and embraced him and fell on his necke Most pertinent to the point is the example of King Ahashverosh who beholding Esthers reuerend standing before him held out his Scepter vnto her which in a King is great courtesie But to put the matter out of all question let the example of Christ noted in Salomons song be obserued and we shall finde his courtesie euery way answering the reuerence of his Spouse §. 15. Of husbands too great loftinesse Contrary is a loftie carriage of husbands to their wiues who ouerlooke all reuerence shewed by wiues no more respecting their wiues in this case then children or seruants or then Kings doe respect the reuerence of their subiects Oft haue I noted that there is a great difference betwixt a wife and all other inferiours in which respect all euidences of reuerence should much better be respected yet we know that Kings and Queenes will put out their hands to be kissed by their subiects when they kneele before them which is a token of courtesie how much more ought husbands to shew courtesie Vnworthy they are to be reuerenced of their wiues who too Lord-like ouerlooke them §. 16. Of husbands ready yeelding to their wiues humble suits Againe it being a token of reuerence in a wife humbly to make knowne her desire to her husband he ought to shew so much courtesie as readily to grant her desire this courtesie the forenamed Ahashuerosh afforded to Esther Dauid to Bathsheba Isaak to Rebekah Abraham to Sarah and many other husbands to their wiues Abraham shewed herein such respect to his wife that though the thing which she desired were grieuous to him yet he yeelded to his wife Obiect God first commanded him so to doe Answ This addeth the more force vnto the argument shewing that it is Gods expresse will that an husband should shew this kinde of courtesie to his wife Much more ought a man to doe at his wiues request then at any others whether friend childe or parent yea much more free
to the Church as Spouse Loue Doue with the like I doe not deny but that in the Song of Salomon and in other places of Scripture many titles are giuen and speeches vsed by Christ to the Church which are not meet to be vsed by husbands to their wiues because they are metaphoricall and hyperbolicall but yet in them all we may obserue tokens of amiablenesse kindnesse and mildnesse which is the end for which I haue alledged his example But contrary are such titles as on the one side set the wife in too high a place ouer her husband as Lady Mistresse Dame Mother c. And on the other side set her in too meane a rancke as woman wench c. And their Christian names contracted as Sal Mal Besse Nan. c. and names of kindred as Sister and Cosen and opprobrious names as stut drab queant and names more befitting beasts then wiues as Cole Browne Muggle c. Obiect These are titles of mildnesse kindnesse and much familiarity for husbands call their wiues by these names not when they are angry with them and displeased but ordinarily and vsually euen when they are best pleased Answ The mildnesse and familiarity which is required of an husband must be such as may stand with his authority and place of eminency as some of those names doe not and with that neere coniunction which is betwixt man and wife about all others as other doe not and with Christian grauity and discretion as other doe not Christians therefore must take heed that by their practise they iustifie not corrupt customes §. 25. Of an husbands manner of instructing his wife 2. To instruction the Apostle expresly annexeth meeknesse Instruct saith he with meekenesse those that oppose themselues If ministers must vse meekenesse when they instruct their people much more husbands when they instruct their wiues if in case of opposition meekenesse must not be laid aside then in no case at no time In this case to manifest meekenesse let these rules be obserued 1. Note the vnderstanding and capacity of thy wife and accordingly fit thine instructions if she be of meane capacity giue precept vpon precept line vpon line here a little and there a little a little at once oft giuen namely euery day something will arise in time to a great measure and so arise as together with knowledge of the thing taught loue of the person that teacheth will increase 2. Instruct her in priuate betwixt thy selfe and her that so her ignorance may not be blazed forth priuate actions passing betwixt man and wife are tokens of much kindnesse and familiarity 3. In the family so instruct children and seruants when she is present as she may learne knowledge thereby there can be no more meeke and gentle manner of instructing then by one to instruct another 4. Together with thy precepts mixe sweet and pithy perswasions which are testimonies of great loue Contrary is an harsh and rough manner of instructing when husbands goe about to thrust into their wiues heads as it were by violence deepe mysteries which they are not able to conceiue and yet if they conceiue not they will be angry with them and in anger giue them euill language and proclaime their ignorance before children seruants and strangers This harshnesse is ordinarily so fruitlesse and withall so exasperateth a womans spirit as I thinke he were better cleane omit the duty then doe it after such a manner §. 26. Of an husbands manner of commanding his wife any thing 3. The commandements which an husband giueth to his wife whether they be affirmatiue bidding her to doe something or negatiue forbidding her to doe this or that must all be seasoned with mildnesse For which end respect must be had to the matter and manner of his commandements In regard of the matter the things which he commandeth his wife to doe must be 1. Such as are indeed lawfull and honest 2. Such as she is perswaded to be so 3. Such as beseeme her place 4. Such as are of weight and moment And on the contrary the things which he forbiddeth must be 1. Such as are indeed vnlawfull to be done 2. Such as he can euidently proue vnto her to be vnlawfull 3. Such as are vnbeseeming her place 4. Such as will haue some euill and mischieuous effect if they be done 1. To command a thing vnlawfull or forbid a thing which ought to be done is to bring his owne authority into opposition with Gods in which case he bringeth his wife into this strait either to reiect Gods commandement or his How then can she thinke that her husband loueth her when he bringeth her into such snares and straits that she must needs fall into the gulfe of Gods displeasure or knocke against the rocke of her husbands offence Mildnesse is farre from such commandements 2. The like may be said of such things as to a wiues conscience seeme to be sinnefull if they be enioyned to her or her bounden duty if they be forbidden especially if she haue any ground for her conscience out of Gods word The conscience is subiect to God alone if it be forced it will be a fearefull horror and a very hell in that party whose conscience is forced She that doubteth is condemned if she doe that whereof she maketh doubt 1. Obiect In doubtfull matters the commanding power of a gouernour is sufficient warrant and ground to resolue the conscience of them that are vnder authority Answ 1. In things meerely doubtfull concerning which the partie in subiection hath not warrant out of Gods word one way or other it may be so But when the conscience doth not doubt and hang in suspence but is out of some ground taken from Gods word perswaded that that which is commanded is vnlawfull or that which is forbidden is a bounden dutie then to doe this or to leaue that vndone is to the party so perswaded a sinne and this is the doubting whereof the Apostle speaketh that condemneth a man In this case to vrge a wife to doe this or not to doe that is to vrge her to sinne which a milde spirit and louing heart will not doe 2. Though the husbands command be sufficient warrant to the wife and if he peremptorily presse her to this or that she ought to yeeld yet the loue and mildnesse required of an husband should make him so to tender her as to remit something of his power and when he seeth her conscience troubled about his command to releeue her conscience by for bearing to presse that which seemeth so burthensome to her A husband may sinne in pressing that too much vpon his wife which she vpon his pressing may without sinne yeeld vnto §. 27. Of an husbands wise carriage when his wife is erroneeusly scrupulous 2. Obiect What if an husband vpon his knowledge obserue his wife to be erroneously scrupulous and to misinterpret and misapply the word of
appointed for it of endlesse blisse or woe so as there is no meanes of altering the one or helping forward the other §. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs That which Heathen adde is that children after their parents death reuenge such wrongs as haue beene done to them in their life time And they presse this so farre vpon children as they affright them with their parents Ghost saying that if they neglect to reuenge their parents wrongs their Ghost will follow them and not suffer them to liue in quiet but molest them continually This conceipt ariseth from the corruption of nature which is exceeding prone to reuenge but it is expresly forbidden in Scripture in these and such prohibitions Resist not euill Recompence to no man euill for euill Auenge not our selues c. Yet some in iustification thereof alledge Daâ—ids charge to Salomon of taking vengeance on Ioab and Sheâ—â—ei after his death Answ The charge which Dauid gaue Salomons execution thereof was no matter of priuate reuenge but only a lawfull execution of iustice which children may and ought to doe Iust reasons there were to moue Dauid to put off the execution of â—ustice vpon the one the other so long Ioab was too mightie to haue execution done on him in Dauids time and Shemeis offence was committed in the time of Dauids humiliation which made him sweare that he would not himselfe take Vengeance of him Besides Salomon executed iustice on the one and the other not for the wrongs they did to his father but for other crimes which they committed in his time onely their former offences were remembred to aggrauate the matter Thus farrc of childrens duties The manner of performing them followeth to be declared §. 52. Of the manner of performing childrens duties That clause which noted out the limitation of childrens duties affoordeth also an excellent direction for the manner of performing them It is this in the Lord that is Children must so performe their duty to their parents as they would or should performe it to the Lord. More particularly it implieth these six points 1. That their duties be performed in conscience or for conscience sake which is all one as for the Lords sake for the Lord onely is Iudge of the conscience and hath power ouer it Thus must subiects performe duty to magistrates much more children to parents The reason which the Apostle rendereth in these words This is wel-pleasing to the Lord sheweth that children in obeying their parents must labour to approue themselues to God 2. Their duties must be in sincerity which is when children pretend in shew to doe no more then in truth and heart they meane Whatsoeuer ye doe doe it heartily as to the Lord saith the Apostle Parents vse to deale with none more heartily then with their children accordingly must children deale with parents 3. They must be performed cheerefully with a willing and ready minde for the Lord loueth cheerefulnesse Herein lyeth a maine difference betwixt a filiall and seruile a childe like and slauelike obedience 4. They must be performed reuerendly as to them which beare the Image of God Hereof we spake before 5. They must so be performed as in performing them no sinne be committed against God Hereof also we spake before 6. Constancy must be added to all other vertues For as the Lord himselfe is constant in all his waies and workes so he expecteth that children should be in the duties which he requireth at their hands He that beginneth well and holdeth not on loseth all the glory of his good beginning If the examples of all good children commended in Scripture be well weighed we shall finde their duties so farre forth as they were acceptable to God performed after the foresaid manner in all the branches thereof §. 53. Of the aberrations of children in the manner of their obedience Contrary are these aberrations 1. When children performe their duties on by-respects for feare of parents wrath and the punishment following thereon for hope and expectation of greater portion and allowâ—nce vpon instant perswasion of friends with the like these respects simply in themselues are not for the Lord. 2. When they performe them only outwardly in shew complementally while parents are in presence or may know thereof This is not with respect to God who seareheth the â—eart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped â—ower and not giuen them of God Is this in the Lord 4. When they performe them rudely and vnmannerly his sheweth they consider not the glory of Gods Image shiâ—ing in their parents 5. When they care not how they sinne against God so â—â—ey may please their parents 6. When as if they repented of what they haue well done â—â—ey refuse to doe any more duty to their parents They waxe â—eary thinking that God hath laid too heauy a burden vpon â—â—em Many shew themselues more dutifull in their youngâ—â— then in their riper yeares That which maketh children â—eary in doing duty is commonly the great and long neede of â—â—eir parents as long sicknesse long impotency long pouerty with the like It appeares that such children looke only on their parents as men which as they imagine can neuer recompence their paines and cost they looke not to God who is able abundantly to recompence all These therefore performe not their duty in the Lord. §. 54. Of the equall respect that children are to beare to both parents As the distinct duties of children haue beene set forth so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed These principally are the naturall parents both Father and Mother Secondarily such as are in the place of parents The first point then to be noted is that children beare an equall respect to both their naturall parents and performe duty to both alike The law expresly mentioneth both Honour thy Father and thy Mother Well may we thinke that there was some iust and vrgent cause that the law which so briefly vnder as few words as well could be compriseth exceeding much matter should expresly mention father and mother when as there is one word parent which includeth both Now what other reason can be rendred then the point in hand It is worthy to be noted how the Apostle contenteth not himselfe to haue named parents which implieth both but also annexeth the expresse words of the law which in particular setteth downe father and mother It is expresly set downe of Iaakob that he obeyed his father and his mother Among other pen-men of Scripture Salomon expresly mentioneth both father and mother euen almost twenty seuerall times in Prou. Many reasons there be to inforce this point 1. Both parents are vnder God a like meanes of their
dutie lieth principally vpon the mother who so soone as she perceiueth a childe to be conceiued in her wombe ought to haue an especiall care thereof that so much as in her lieth the childe may be safely brought forth The heathen Philosophen by light of nature obserued this to be a dutie and prescribed it to mothers A mother then must haue a tender care ouer her selfe when shee is with childe for the childe being lodged in her and receiuing nourishment from her as plants from the earth her well-being tendeth much to the good and safetie of the childe but the hurt that commeth to her maketh the childe the worse if it be not a meanes to destroy it Why was the charge of abstaining from wine strong drinke and vncleane things giuen to Manoahs wife but because of the childe which she conceiued In this case there is a double bond to make mothers carefull of themselues 1. Their owne 2. Their childs good Husbands also in this case must be very tender ouer their wiues and helpfull to them in all things needfull both in regard of that dutie which they owe to their wiues and also of that they owe to their children Why was Manoah so desirous to heare himselfe the forenamed direction which the Angell gaue to his wife and why did the Angell againe repeat it to him but to shew it belonged to him to see her obserue it They who through violence of passion whether of griefe or anger or through violent motion of the bodie as by dancing striuing running galloping on horsebacke or the like or through distemper of the bodie by eating things hurtfull by eating too much by too much abstinence by too much bashfulnesse in concealing their desires and longings as we speake cause any abortion or miscariage fall into the offence contrary to the forenamed dutie If women were perswaded that in conscience they are bound to the forenamed dutie they would I thinke be more carefull of themselues For if through their default they themselues or their childe miscarry they make themselues guilty of that miscariage if both miscarry they make themselues guiltie of the bloud of both at least in the court of conscience before God But they who purposely take things to make away their children in their wombe are in farre higher degree guiltie of bloud yea euen of wilfull murther For that which hath receiued a soule formed in it by God if it be vniustly cast away shall be reuenged So farre forth as husbands are carelesse of their wiues being with childe denying them things needfull they are accessarie to the hurt which the woman or childe taketh guiltie of the sin and liable to the iudgement §. 10. Of prouiding things needfull for the childe so soone as it is borne and of crueltie contrary thereunto The next degree of a childs infancie is while it is in the swadling bands and remaineth a sucking childe In this also the care especially lieth vpon the mother yet so as the father must afford what helpe he can The first dutie here required is that sufficient prouision of all things needfull for a childe in that weaknesse be before hand prouided What the particulars be women better know then I can expresse For me it is sufficient to lay downe the dutie in generall which is commended vnto vs in that worthy patterne of the Virgin Marie who though she were very poore and forced to trauell farre and brought to bed in a strange place where she was so little respected as she was not afforded a place meet for a woman in her case but was faine to content her selfe with a stable in a common Inne yet she prouided for her childe For it is said She wrapped him in swadling clothes Luk 2. 7. Contrary is the practise of such lewd and vnnaturall women as leaue their new-borne children vnder stalls at mens doores in Church porches yea many times in open field It is noted as a point of vnnaturalnesse in the Ostrich to leaue her eggs in the earth and in the dust in which respect she is said to be hardned against her young ones as though they were not hers Iob 39. 14 16. Much more hardned are the foresaid lewd women The Eagle is counted an vnnaturall bird because she thrusteth her young ones which she hath brought forth out of her nest Are not then such mothers much more vnnaturall They oft lay their children forth in publike places for others to shew that mercy which they themselues haue not The Ciuill Law iudgeth this to be a kinde of further §. 11. Of giuing sucke to children Among other needfull things the milke of the breast is fit for â—oung babes and with it they are to be nourished I thinke none â—oubt of the equitie of this It hath in all ages and in all counâ—ies beene accounted the bestfood that can be for young babes The metaphor which S. Peter vseth taken from young infants in these words As new-borne babes desire the sincere milke of the â—ord confirmeth as much So doth also the desire which such â—nfants haue to the milke of the breasts and the abilitie and â—omptnesse which is in them to sucke and Gods prouidence in â—using a womans breasts to yeeld forth such milke and the constant manner of nourishing little infants after this manner commended in the Scriptures and to conclude the naturall instinct which many vnreasonable creatures haue thus to nourish their young ones They who on meere curiositie where no vrgent necessitie requireth try whether their children may not as birds be nourished without sucke offend contrary to this dutie and reiect that meanes which God hath ordained as the best and so oppose their shallow wit to his vnsearchable wisdome §. 12. Of mothers giuing sucke to their owne children Of nourishing children with brest-milke there is no great question therefore I haue with a touch passed it ouer The chiefest question of doubt is concerning the partie who is bound to this dutie namely whether the mother be bound to doe it her selfe or no. Many strong arguments there be to presse it vpon the consciences of mothers and to shew that so farre as they are able they are bound to giue sucke to their owne children Some are taken from the light of Gods word and some from the light of nature Gods word doth in many places by iust consequence imply that it is a bounden dutie in other places it doth expresly commend it by the practise of holy women and againe in other places it taketh it for a granted truth and ruled case not to be denied 1. The consequences whereby the word implieth this dutie are these 1. In the blessing giuen to Ioseph thus speaketh old Iaakob God shall blesse thee with the blessing of the breasts and of the wombe By the blessing of the wombe what can be meant but children By the blessing of the breasts what but milke whereby those children are nourished As
more good may be got by following the spirituall directions of religious masters then the witty and commodious directions of the wisest statesmen and the skilfullest artists or tradesmen that be so as there is a double bond to binde seruants to obey this kinde of instructions 1. The bond of duty 2. The bond of profit and benefit to themselues §. 16. Of Seruants faults contrary to obedience in matters of religion Notwithstanding the forenamed duty be so behouefull to seruants yet of all other duties is it by many least thought to be a duty and most neglected the cleane contrary for the most part being practised as may appeare by these particulars 1. Many seruants are of so impious a minde as of all masters they will not serue such as are religious and make conscience to instruct their seruants in the way to saluation they had rather serue profane masters meere worldlings and very Papists For why any thing better agreeth to corrupt nature then to be kept within the bounds of religion few like the strait gate and narrow way that leadeth to life for the god of this world so blindeth mens eies that they cannot see the blessing of life at the end of this way they only see the straitnesse of it or if they should see it a farre off yet they so sauour the things of the flesh and of this present euill world as they would not regard that which is so farre off Now religious masters will endeuour what they can to keepe all their seruants in that narrow way but irreligious masters will suffer them to follow the sway of their owne corruption to sweare to profane the Sabboth and spend that whole day in sleeping sporting eating and drinking to goe to bed without prayer or catechizing or reading the word of God and so to rise againe and goe about their businesse to which holy duties such deuout masters as Cornelius was will hold their seruants 2. Others that are placed by their friends vnder such deuout masters or not knowing before hand the disposition of their masters haue themselues couenanted with them to be their seruants after they haue beene a while in the house thinke their masters house a prison to them muttering and murmuring against their strait keeping in as they deeme it and being called in to any religious exercise they will be ready to say I was not hired for this neither am I bound to you herein set me about your worke and I will doe it 3. Some againe are the more negligent and dissolute in their businesse because their masters are religious It is a common complaint that profane worldly masters shal haue more seruice then religious and godly masters yea though these giue better wages diet and lodging then those Many thinke the fault hereof to be in the master but assuredly for the most part the fault is the corrupt disposition of seruants that esteeme pleasure in sinne and libertie thereunto more then wages diet and lodging whereby they shew themselues impious against God vngratefull to their masters iniurious to themselues Let this peruerse disposition be noted that the rule of the Apostle verie pertinent to this point may be the better obserued They that haue beleeuing masters let them not despise them but rather doe them seruice because they are faithfull and beloued §. 17. Of seruants obedience to reproofe and correction The same directions may serue for yeelding to reproofe and correction for they may both be brought to one head and in the generall they doe both agree For reproofe is a verball correction and correction is a reall reproofe The obedience which seruants in regard of these must shew to their masters is twofold 1. Patiently to beare all manner of reproofe and correction 2. Readily to amend that for which they are iustly reproued or corrected For the first of these seruants haue an expresse precept enforced by many reasons in these words Seruants be subiect to your masters with all feare not only to the good and gentle but also to the froward For this is thanke worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults ye take it patiently but if whey ye doe well and suffer for it ye take it patiently this is acceptable with God Here we see 1. That correction is patiently to be borne by seruants if correction then much more reproofe 2. That though correction be iniustly inflicted yet it is patiently to be endured therefore much more when it is deserued 3. That buffeting and that of a froward master is to be borne therefore much more lighter correction of a good and gentle master Ioseph patiently endured fetters and yron chaines and imprisonment inflicted vpon him most vniustly euen for his faithfulnesse to his master Great was the recompence which God made vnto him assuredly God will recompence all the wrong paine and griefe that in this case shall be endured for conscience sake For the Apostle saith that this is thankworthy that is worthy of praise and commendation and so worthy of recompence and reward Againe he saith that it is acceptable to God so as God will recompence it though men may account it but basenesse and blockishnesse yea though vniust masters may thereupon take occasion the more to trample vpon and insult ouer their seruants To these motiues I may adde the rule of our Christian profession which is also intimated by the Apostle in these words Euen hereunto were ye called For our Christian calling requireth all men to giue place vnto wrath To turne the other cheeke when one is smitten To ouercome euill with goodnesse If all Christians must shew such patience to all men euen their equals how much more seruants to masters The Apostle commendeth to seruants the example of Christ in this case he was reuiled and much he suffered and that most iniuriously and yet patiently did he beare all if seruants thus suffer with him they also shall reigne with him §. 18. Of the extremes contrary to seruants patient bearing of reproofe and correction Patient bearing of rebuke and blowes seemeth an hard saying to most seruants they cannot endure to heare it for their minde and carriage is cleane contrary thereunto 1. Some being but reproued though iustly are ready to answer againe and to chop word for word a sinne expresly forbidden It seemeth by the Apostles expresse mentioning of it that answering againe hath beene an old euill quality in seruants Obiect If a master vniustly reproue his seruant and the seruant answer not againe he wittingly suffereth his master to continue in his error and so maketh himselfe accessary to his masters sinne Answ There is difference betwixt a spightfull reuengefull contradicting of that which is spoken and an humble mild reuerend seasonable apologie for that which is vniustly censured This is lawfull but that is forbidden
seruants duties is implied vnder this phrase as to Christ it intimateth the place of a master which is to be in Christs stead In this respect the title Lord is giuen to a master The word which the Apostle vseth in Greeke is that which in the new testament answereth to that proper Hebrew name of God Iehouah and it setteth forth the absolute soueraignty of God and power ouer all creatures which power Because the Father hath giuen to his sonne as Mediator God-man he is called the one or only Lord and because masters by vertue of their office and place beare Christs image and stand in his stead by communication of Christs authority to them they are called Lords yea also Gods for that which a Magistrate is in the Common-wealth a master is in the family Hence it followeth that seruants in performing duty to their master performe duty to Christ and in rebelling against their master they rebell against Christ as the Lord said to Samuel of the peoples reiecting his gouernment they haue not reiected thee but they haue reiected me that I should not raigne ouer them Is not this a strong motiue to prouoke seruants to all duty and to restraine them from rebellion if it be well weighed what Christ is it cannot be but a weighty reason For though masters should neither reward their good seruice nor reuenge their ill seruice yet will Christ doe both §. 41. Of the second motiue the place of seruants The second reason is implied vnder this phrase as seruants of Christ it noteth the place of a seruant which though it may seeme to be a meane and base place yet is it indeed an honourable place Men count it an honour to bee seruants to a King but Christ is higher then all Kings On this ground the Apostle saith Art thou called being a seruant care not for it and that vpon this reason He that is called in the Lord being a seruant is the Lords freeman This reason is to be noted against the conceit that most haue of a seruants place that it is so meane and base as there can be no honour nor comfort in doing the duties thereof But that is a foolish and vniust conceit looke to Christ the highest master and there is as much honour and comfort in doing the duties of the lowest seruants place as of the highest masters §. 42. Of the third motiue Gods will The third reason is implied vnder this phrase doing the will of God which declareth the ground of seruants subiection God in his word hath plainly made it knowne that it is his pleasure that they who are vnder the authority of masters should obey them therefore as seruants would please God they must obey if they refuse to obey they thwart the will of God This also is a motiue of moment for Gods will is that marke which euery one ought to aime at and it is much vrged by the Holy Ghost as a generall reason to all duty in these and such like phrases This is the will of God So is the will of God vpon which ground we are exhorted to vnderstand and to proue what is the will of God Good reason there is to presse this reason for 1. Gods will is the very ground of goodnesse things are therefore good because they are agreeable to Gods will Gods will giueth the very being to goodnesse 2. Gods will is a rule to square all our actions by euen as the kings statutes and proclamations are to his subiects 3. It is a perfect rule the law of the Lord is perfect so as we may be sure not to swerue if we hold close thereunto 4. It is a sufficient rule it will giue euery one and among other seruants direction how to carry themselues in euery thing they take in hand yea in euery thing that appertaineth to them For Gods word is giuen to make vs perfect thorowly furnished vnto all good workes 5. It is a good warrant to iustifie vs in all our actions so as going along with it we need not care what any man can say against vs. If a man be sure that he haue statute law or the kings proclamation on his side he is bold From this reason which is of such weight I gather two propositions to adde force to this motiue 1. That seruants obey their masters is no arbitrary matter but a necessary duty not left to his will whether he will doe it or no but a thing whereunto he is bound and that not only by ciuill constitutions of men but also by a diuine institution of God so as it is not only a matter of ciuill policy but also of conscience to be done for conscience sake 2. That no creature can dispence with seruants so as they should be exempted from doing their duty to their master If they could they were greater then God and their will aboue Gods will Among creatures masters themselues are to be reckoned now because it is Gods will that seruants should be in subiection their masters cannot exempt them from it Masters may let them goe free but retaining them as seruants they cannot exempt them from a seruants subiection Wherefore though masters be carelesse in exacting dutie yet let seruants be conscionable in yeelding duty because it is Gods will §. 43. Of the fourth reason the reward of good seruice The fourth reason is plainly and largely expressed in these words Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free The generall summe whereof is a Declaration of the reward of good seruice To which purpose saith the Apostle to seruants in another place Of the Lordye shall receiue a reward This first is to be noted to adde force to the former reasons For if any aske what if masters stand in Christs stead what maketh that to the purpose surely it maketh much to moue seruants because masters stand in his roome who will reward that which is done for his sake If againe they aske what benefit is it to be Christs seruant it may be answered very great for Christ will reward all his seruants If further it be asked what is gotten by doing Gods will Answ Euen that which all aime at reward for seruice As this addeth weight to al the other reasons so is it in it selfe a weighty reason as weighty as any can be to our corrupt nature Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places But hauing before handled this generall point of reward I will here more distinctly shew what kinde of reward it is wherewith the Lord will recompence the good seruice of faithfull seruants Gods reward is both of temporall and eternall blessings The temporall blessings which heretofore God hath bestowed on faithfull seruants and which on that ground other like seruants
coining new articles of faith Not only popish but profane masters also too much exceed in this presumptuous vse of their power aboue their power as they who enioyne their seruants to kill to steale to sweare to forsweare to lie to giue false measures and weights to goe to masse to profane the Sabbath with other like sinnes In all these and all other things like to these being against Gods law masters haue no power to command they goe aboue their commission and shall accordingly answer for it §. 9. Of masters commanding seruants to doe their dutie 2. The execution of a masters commanding power consisteth in those things which God hath enioyned as bounden duties These a master by vertue of his authoritie must command his seruants to doe as to worship God to sanctifie his Sabbath to be diligent and conscionable in his calling with other like duties which God compriseth vnder these words the way of the Lord righteousnesse and iudgement and saith that he knew that Abram would command his houshold to doe them The charge giuen to masters in the fourth commandement concerning seruants thou nor thy man-seruant nor thy maid-seruant proueth as much Iosiah is commended for causing his people to stand to the couenant of God On this ground if a master haue seruants that are papists separatists or profane persons he ought to command them and cause them to goe to the holy ordinances of God It is one of the principall ends why God hath giuen power and authoritie to some ouer others that by their authoritie they may cause them which are vnder them to obserue the commandements of God euen as inferiour officers haue authoritie giuen them to see the Kings lawes kept §. 10. Of the sinne of masters in suffering seruants to neglect their dutie It is contrary to that commanding power which God hath giuen to masters to suffer their seruants to omit and neglect those bounden duties which God hath commanded them as if a seruant be so popish or profane as to refuse to goe to the word or Sacrament or to performe any dutie whereunto he is bound to let him alone Though they themselues doe those duties and though they doe not hinder and keepe their seruants from doing them yet if they cause not their seruants also to doe them they make themselues accessarie to their seruants sinne Obiect Euery mans conscience is free and cannot be forced therefore masters may not compell seruants to such things as are against their conscience Answ Though the conscience be free to a man and out of anothers power yet their outward actions are not free and though faith pietie righteousnesse nor any grace can be forced into men yet they may be forced to vse the meanes which God hath sanctified for the breeding and increasing of them Though they cannot be forced to haue a religious and righteous heart yet they may be forced to doe religious and righteous duties or if a master cannot force these yet he may and ought to doe his vttermost endeuour by which means though he cannot free his seruant from death yet he shall free his owne soule from the guilt of his death §. 11. Of a masters wisdome in ordering things indifferent Equitie hath respect to those things which are in a masters power to command or not command such are all ciuill actions as concerne himselfe concerning the particulars whereof God hath giuen no direct charge for an absolute performance of them as to goe of such an errand to doe such a message to dispatch such a businesse Concerning these things I may say of a masters power as the Apostle doth of a parents power in another case If he seeth it meet to be done and commandeth his seruant to doe it he doth well he sinneth not If he seeth it not meet to be done and commandeth it not he doth also well he sinneth not Of this kinde of things speaketh the Centurian where he saith I say to one goe to another come to a third doe this The marke which masters must aime at in commanding or forbidding these must be expediency for all things that are lawfull are not expedient Expediency dependeth much vpon circumstances and consequences which may follow vpon the doing of any thing in obseruing whereof the wisdome of him who hath power to haue a thing done or not done especially appeareth When Dauid suffered not Hushai his good friend and wise counseller to goe with him when he fled from Absolom but bid him returne to the citie and there abide he had an eie to the good consequence that might follow thereupon And when Ioab commanded Cushi rather then Ahimaaz to carrie the newes of Absoloms death he had an eie to the meetnesse of the persons and to the kinde of message To apply this to our purpose Equity requireth that masters in commanding things indifferent which they haue power to command or not to command haue an eie to their seruants ability sex age disposition conscience and other like circumstances that the thing which they command be somewhat agreeable to them not aboue their ability not vnbeseeming their sex not vnfitting their age not thwarting their disposition not against their conscience §. 12. Of masters offence against expediency It is contrary to equity for a master to regard only himselfe and his own mind euen in things that are lawfull Paul was not of this minde when he said He sought not his owne profit no nor his owne will Expediency and inexpediency were great motiues vnto him to forbeare things which were otherwise lawfull yet little is this regarded by many for 1. Many command things to the very vttermost of their seruants strength if not aboue it as Pharaoh or else things dangerous which may bring much mischiefe vpon them Dauid was touched in heart for mouing only by a wish his seruants to fetch him water with the danger of their liues 2. Others against comelinesse put men to doe maids workes and maids to doe mens worke 3. Others vpon meere partiality keepe vnder old and good seruants and preferre much younger before them 4. Others will forcibly make seruants doe things against their naturall disposition as to handle yea and eat such things as they cannot endure to touch or see 5. Others in doubtfull matters will vrge and presse them against their conscience Howsoeuer in these and other such like things not vnlawfull seruants ought to doe what they can to satisfie their masters command if he be peremptory in vrging them yet ought not a master to be too peremptory in pressing his authoritie and power §. 13. Of the power of masters to correct their seruants The second point wherein a masters power consisteth is correction which may be giuen by lookes words or deeds By a mans looke his anger and wrath against another is manifested In Hebrew the same word signifieth a face and wrath because wrath soonest sheweth it selfe in a mans face