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
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
that her owne husband is aboue her or hath any authoritie ouer her First therefore concerning the generall I will lay downe some euident and vndeniable proofes to shew that an husband is his wiues superiour and hath authoritie ouer her The proofes are these following 1. God of whom the powers that be ordained are hath power to place his Image in whom he will and to whom God giueth superioritie and authority the same ought to be acknowledged to be due vnto them But God said of the man to the woman he shall rule ouer thee Gen. 3. 16. 2. Nature hath placed an eminencie in the male ouer the female so as where they are linked together in one yoake it is giuen by nature that he should gouerne she obey This did the heathen by light of nature obserue 3. The titles and names whereby an husband is set forth doe implie a superiority and authority in him as Lord 1 Pet. 3. 6. Master Est 1. 17. Guide Prou. 2. 17. Head 1 Cor. 11. 3. Image and glory of God 1 Cor. 11. 7. 4. The persons whom the husband by vertue of his place and whom the wife by vertue of her place represent most euidently proue as much for an husband representeth Christ and a wife the Church Eph. 5. 23. 5. The circumstances noted by the holy Ghost at the womans creation implie no lesse as that she was created after man for mans good and out of mans side Gen. 2. 18 c. 6. The very attire which nature and custome of all times and places haue taught women to put on confirmeth the same as long haire vailes and other couerings ouer the head this and the former argument doth the Apostle himselfe vse to this very purpose 1 Cor. 11. 7 c. The point then being so cleere wiues ought in conscience to acknowledge as much namely that an husband hath superiority and authoritie ouer a wife The acknowledgement hereof is a maine and principall dutie and a ground of all other duties Till a wife be fully instructed therein and truly perswaded thereof no dutie can be performed by her as it ought for subiection hath relation to superioritie and authoritie The very notation of the word implieth as much How then can subiection be yeelded if husbands be not acknowledged superiors It may be forced as one King conquered in battell by another may be compelled to yeeld homage to the conqueror but yet because he still thinketh with himselfe that he is no whit inferiour he will hardly be brought willingly to yeeld a subiects dutie to him but rather expect a time when he may free himselfe and take reuenge of the conqueror §. 4. Of a fond conceit that husband and wife are equall Contrary to the forenamed subiection is the opinion of many wiues who thinke themselues euery way as good as their husbands and no way inferiour to them The reason whereof seemeth to be that small inequalitie which is betwixt the husband and the wife for of all degrees wherein there is any difference betwixt person and person there is the least disparitie betwixt man and wife Though the man be as the head yet is the woman as the heart which is the most excellent part of the body next the head farre more excellent then any other member vnder the head and almost equall to the head in many respects and as necessary as the head As an euidence that a wife is to man as the heart to the head she was at her first creation taken out of the side of man where his heart lieth and though the woman was at first of the man created out of his side yet is the man also by the woman Euer since the first creation man hath beene borne and brought forth out of the womans wombe so as neither the man is without the woman nor the woman without the man yea as the wife hath not power of her owne body but the husband so the husband hath not power of his owne body but the wife They are also heires together of the grace of life Besides wiues are mothers of the same children whereof their husbands are fathers for God said to both multiplie and increase and mistresses of the same seruants whereof they are masters for Sarah is called mistresse and in many other respects there is a common equitie betwixt husbands and wiues whence many wiues gather that in all things there ought to be a mutuall equalitie But from some particulars to inferre a generall is a very weake argument 1. Doth it follow that because in many things there is a common equitie betwixt Iudges of Assise Iustices of peace and Constables of townes that therefore there is in all things an equalitie betwixt them 2. In many things there is not a common equitie for the husband may command his wife but not she him 3. Euen in those things wherein there is a common equity there is not an equality for the husband hath euer euen in all things a superioritie as if there be any difference euen in the forenamed instances the husband must haue the stroake as in giuing the name of Rachels youngest childe where the wife would haue one name the husband another that name which the husband gaue stood Gen. 35. 18. Though there seeme to be neuer so little disparitie yet God hauing so expresly appointed subiection it ought to be acknowledged and though husband and wife may mutually serue one another through loue yet the Apostle suffereth not a woman to rule ouer the man §. 5. Of a wiues acknowledgement of her owne husbands superioritie The truth and life of that generall acknowledgement of husbands honour consisteth in the particular application therof vnto their owne proper husbands The next dutie therefore is that wiues acknowledge their owne husbands euen those to whom by Gods prouidence they are ioyned in mariage to be worthy of an husbands honour and to be their superiour thus much the Apostle intendeth by that particle of restraint owne which he vseth very often so likewise doth S. Peter exhorting wiues to be in subiection to their owne husbands and hereunto restraining the commendation of the ancient good wiues that they were in subiection to their owne husbands Obiect What if a man of meane place be maried to a woman of eminent place or a seruant be maried to his mistresse or an aged woman to a youth must such a wife acknowledge such an husband her superiour Answ Yea verily for in giuing her selfe to be his wife and taking him to be her husband she aduanceth him aboue herselfe and subiecteth her selfe vnto him It booteth nothing what either of them were before mariage by vertue of the matrimoniall bond the husband is made the head of his wife though the husband were before mariage a very begger and of meane parentage and the wife very wealthy and of a noble
to hate his wife nor any vice seeme to him intolerable with goodnes he â—â—ught to ouercome euill If notorious sins seemed intolerable to Christ or that he thought any occasion iust to cause hatred many â—hat are of his Church would oft draw his hatred vpon them but Christ hateth neuer a member of his Church 4. There is no hope that euer I shall receiue any helpe of my wife or benefit from her Ans There is little charitie in such as can conceiue no hope for â—ue hopeth all things but yet the case so standeth with Christ The Church is so vtterly vnable to help or benefit him as he may iustly â—y he cannot hope to receiue any thing froÌ„ her Christ loueth the â—hurch for her own good not for his so ought husbands Thus if Christs example be well weighed obserued of husbands it will â—ford matter enough to remoue euery doubt or scruple raised to â—enate their affections from their wiues Fitly therefore hath the Apostle set it before husbands both to direct them how to loue their wiues and also to moue them so to doe §. 76. Of a mans loue to himselfe a motiue to prouoke him to loue his wife To the same purpose that Christs example tendeth tendeth also the patterne of a mans selfe Great is the affection that a man beareth to himselfe to his owne flesh his owne bodie he neuer hateth but euer loueth himselfe no sore no disease no paine no stinch that the flesh bringeth to a man can make him hate it but rather all manner of infirmities doe make him the more to pitty tender and cherish it This is a worke of nature the most heathenish and barbarous that euer were doe it Now a wife being to a man as his bodie and his flesh for they two are one flesh and God hauing commanded men to loue their wiues as their owne bodies these conclusions will necessarily follow from this motiue 1. He that loueth not his wife is more caried with the instinct of nature then with the expresse charge of the God of nature Natures instinct moueth him to loue his bodie But Gods expresse charge moueth him not to loue his wife 2. He that loueth not his wife is worse then an infidell and a barbarian yea then a very beast for all these loue their owne bodies and their owne flesh but a wife by Gods ordinance is as ones bodie and his flesh 3. He that loueth his wife loueth himselfe the Apostle himselfe in these very words layeth downe this conclusion from whence by the rule of contraries this also will follow He that loueth not his wife loueth not himselfe 4. He that loueth not his wife cannot but bring woe and mischiefe vpon himselfe For the damage and mischiefe which followeth on a wife through any neglect of dutie on her husband part followeth also on him as the mischiefe which followeth on the bodie through any negligence of the head lighteth also on the head If these be not motiues sufficient to prouoke an husband to loue his wife I know not what can be sufficient The fifth Treatise Duties of Children §. 1. Of the generall Heads of Childrens duties EPHES. 6. 1. Children obey your Parents in the Lord for this is right 2. Honour thy father and mother which is the first commandement with promise 3. That it may be well with thee and thou maist liue long on the earth THe second couple in a familie are Parents Children In laying downe their duties the Apostle beginneth with children his direction and instigation vnto them is laid downe in the three first verses of the sixt chapter wherein 1. He declareth their dutie 2. He addeth reasons to inforce the same In laying downe their dutie he noteth three points 1. Wherein it consisteth obey honour 2. To whom it is to be performed your parents 3. After what manner it is to be done in the Lord. The reasons vsed by the Apostle are foure 1. The place of parents in the Lord. 2. The aequitie of the thing this is right 3. The charge of God Honour thy father c. 4. The reward promised That it may goe well c. Vnder this word obey which the Apostle vseth and that word honour which the law vseth are all those duties comprised which any where thorowout the whole Scripture are inioyned to children We will therefore set them downe in some order and handle them distinctly one after another 1. The Fountaine of childrens duties is to be searched out 2. The Streames that flow from thence are to be obserued The Fountaine is an inward disposition of the heart compounded of loue and feare The Streames issuing from thence extend vnto parents both while they are liuing and also when they are dead Childrens duties which are to be performed to their parents while they liue haue respect to their Authoritie Necessitie  The Authoritie of parents requireth of children Reuerence Obedience  Their Necessitie requireth Recompence The duties which children owe to their parents deceased respect their Body Credit  Their Body with decency must be buried Their Credit with honour must be maintained §. 2. Of Childrens loue to their Parents I make the fountaine of childrens duties to be a mixed and compound disposition in respect of that authoritie and affection which is mixed together in parents The authoritie of parents requireth feare in children and their affection loue So intire and so ardent is parents affection towards their children as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare and so supreme and absolute is their authoritie ouer them as it would make children like slaues to dread their parents if a fatherly affection were not tempered therewith to breed loue But both these ioyned together make a very good composition loue like sugar sweetneth feare and feare like salt seasoneth loue and thus to ioyne them both together it is a louing-feare or a fearingloue which is the ground of childrens duties Where Christ forbiddeth an excessiue loue in children to their parents he implieth that parents are a fit obiect for children to loue so as their loue be wel moderated yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents Ioseph is commended vnto children as a worthy patterne in louing his father and that from his youth till the decease of his father in testimony whereof in his younger yeeres he brought to his father the euill report of his brethren whereby he incurred their enuie and hatred which he would neuer haue done if he had not loued his father and hauing beene long absent from his father when by Gods prouidence there was offered an occasion for him to meet with his brethren one of his first questions to them was about their father and hearing that he was liuing he thought it not enough to send him food for his need but must also needs see his
heare them and that the rather to maintaine a reuerend respect of parents in the heart of their children For asking a blessing is an acknowledgement of superiority and authority according to that of the Apostle The lesse is blessed of the greater Concerning the gesture of kneeling it is answerable to the gesture which of old was vsed by Gods people in like case of Ioseph it is said that he bowed downe himselfe with his face to the earth Obiect Kneeling is a gesture proper to Gods worship Answ It is not so proper but that it may be vsed in ciuill cases else Christ would haue reproued the young man for kneeling before him as well as for calling him good for he conceiued Christ to be but a meere man and the worship he did him was but ciuill It is not simply the gesture but the occasion of the gesture the minde of him that performeth it and the end why he performeth it that maketh it diuine or ciuill Cornelius fell down before Peter with conceit of some diuine excellency in him and was not allowed his manner of worshiping was diuine The iaylor fell downe before Paul and Silas in acknowledgement of some outward eminency in them and was not reproued his manner of worshipping was meerely ciuill The same gesture may be performed to different persons with a different respect A childe may kneele to his parent and to the king Yet it followeth not that he maketh his parent a king Neither will it follow that by kneeling to his parent he maketh him a God because men kneele to God §. 10. Of the vices contrary to childrens reuerend gesture towards their parents Contrary to the forenamed branches of reuerend gesture are 1. Rudenesse and vnmannerlinesse when children know not how to put difference betwixt their parents and strangers but can suffer their parents to come to them and they abide in their place and not stirre to meet them 2. Disdainfull statelinesse when they thinke much to stand bare-headed any while in their parents presence It falleth out many times that when parents and children are together before their betters they will shew more reuerence then these for the father will stand and be vncouered when the sonne sitteth downe and puts on his hat vpon conceit that his father doth more reuerence then is meet but if it were so yet the sonne for the fathers sake should stoope somewhat the lower 3. Wantonnesse and boldnesse when children are ouer-familiar with their parents toying and gigling vpon euery light occasion This kinde of cariage cannot but much tend to the disgrace and dishonour of parents For what can they who behold it thinke but that such children haue beene too much cockered and ill nurtered 4. Ambition when children are so ambitiously desirous of place especially in companie as rather then be vnder some whom they suppose to be at least their equals they will be aboue their parents This oft falleth out when parents being of a lowly minde giue place to such as their children being of a lofty minde thinke meaner then themselues Now rather then they will be vnder their inferiours as they suppose they will be aboue their parents A point of great insolencie Such ought to be the respect of a childe to his parent as he should debase himselfe below those that are his inferiours rather then exalt himselfe aboue his parent As with other men for peace sake in many cases a man must depart from his right so especially with his parent in case of superioritie Would not euery one that knowes what honour a childe owes to a father condemne that childs ambition that should so stand vpon the place and hand as to take them of his parent 5. An ouer-nice and erroneous opinion of those who thinke it vnmeet for any childe to aske their parents blessing Their owne conceit more swayeth them then the continuali approued practise of Gods people in all ages not vnlike him whom Solomon saith to be wiser in his owne conceit then seuen men that can render a reason Others though they doe not so generally disaâ—ow this dutie yet they thinke it meet only for yong children not considering of what yeeres stature and state Ioseph was when he performed it As for those who thinke it not vnlawfull yet carelesly neglect it they little consider the benefit of a parents blessing Profane Esau shall another day rise vp in iudgement against them He beggd and beggd againe and againe and that with a loud cry and salt teares a blessing of his father Thus much of childrens reuerence Their obedience followeth §. 11. Of childrens obedience The obedience of children doth most proue the authoritie of parents and is the surest euidence of the honour a childe giueth to his parent therefore is it by name in the text expressed and all other duties are comprised vnder it Reuerence without obedience is a meere mockage nothing at all acceptable Of the two a childe were better faile in the former instance the parable of the two sonnes Reuerence in comparison of obedience is but a complementall honour Obedience is a true reall honour the surest triall of a dutifull childe Obedience is a dutie so proper to children as the Apostle applieth it to them as a proper attribute saying as obedient children fashion not c. The example of Christ is herein set before vs as a patterne he was subiect to his parents Solomon counteth the neglect thereof a despising of a parent Contrary is disobedience and rebellion the greatest impeachment of parents authoritie that can be For to what end is authoritie ouer those who resist it and rebell against it The Apostle reckoneth disobedient children among the lewdest persons that be and setteth forth their disobedience by a metaphor taken from vntamed head-strong beasts that will not be brought vnder the yoke the word therefore is not vnfitly translated vnruly and it is somewhat answerable to an Hebrew phrase giuen to disobedient children viz. sonnes of Belial which is according to the notation as much as sonnes without profit or as some will haue â—it sonnes without yoke that is such children as refusing to be in subiection vnto parents are no way profitable but worke much mischiefe and cause great griefe The punishment which by Gods law was appointed to disobedient and rebellious children was a publike shamefull death §. 12. Of childrens forbearing to doe things without consent of parents That children may the better know their dutie in this respect I will distinctly set forth both the parts and also the extent of a childs obedience 1. Wherein it consisteth 2. How farre it extendeth The generall parts wherein it consisteth are two 1. A forbearance from doing things without consent of parents 2. A performance of such things as parents will haue done The former of these is a dutie whereunto children are must bound while
they are vnder their parents gouernment For that time the consent of parents is not only meet but necessarie and that for these reasons 1. Children are as the goods of their parents wholly in their power to be ordered and disposed by them On this ground Satan hauing all that Iob had put into his hand tooke libertie ouer his children as well as ouer his goods and chattell 2. Children while they be vnder gouernment euen the eldest that are heires differ nothing from seruants 3. By Gods law giuen to the Iewes parents had power to sell their children 4. Parents had power to disanull such things as children had done Instance the case of a vow made to God which was one of the most inuiolable things that one could doe Contrary is the opinion and practise of many who hold parents consent at the most but a matter of conueniencie that it is good if children will to haue their parents consent if they haue it not the matter is not great their contracts or other things which they doe are as firme and good without as with their consents If this were so wherein is the authoritie of a parent more then of a wise experienced friend It is meet and good to haue such an ones consent But that the power of parents and dutie of children in this point may the better be seene I will exemplifie it in fiue particular cases 1. Entring into a calling 2. Making mariage 3. Disposing of goods 4. Ordering apparell 5. Making vowes §. 13. Of consent of parents for childrens entring into a calling I. That children ought to haue the consent of their parents in making choise of their calling and not place themselues as they please is euident by the approued practise of the Saints recorded in Gods word Iaakob was sent by his parents to Laban to be educated vnder him Dauid was appointed by his father to keep sheepe when Saul was desirous to haue Dauid attend vpon him he sent to Ishai Dauids father for him In that Ishai was â—o carefull to send prouision to his three eldest sons that followed Saul to the warre we may well thinke that they went to the warre with his consent It is noted of Ionadab that he appointed his â—onnes to dwell in tents and that accordingly they did so and are â—ommended and rewarded for this their obedience It is collected â—oth by ancient and later Diuines that our Lord Iesus Christ 〈◊〉 his younger yeeres before he began to exercise his publike ministerie occupied himselfe in his fathers trade and that this was â—â—e thing wherein he manifested his subiection to his parents This collection is made by comparing Luk. 2. 51. where his subâ—â—ction is noted with Mar. 6. 3. and Mat. 13. 55. where he is calâ—â—d the Carpenter and the Carpenters sonne Equitie requireth that parents should haue an hand in placing â—â—th their children because they brought them forth into the â—orld and brought them vp with much care paines and charge â—hile they were young and till they were fit for a calling Besides Godhath laid it as a charge vpon parents that they â—ould see their children well trained vp great reason therefore at parents consent be had in setting forth children to a calling §. 14. Of the vnlawfulnesse of childrens entring into religious orders without consent of parents Contrary is the opinion of Papists who say that children may â—er into religious orders not only without consent but also aâ—â—â—nst the minde and good like of their parents Whereby they 〈◊〉 not only patronize apparent disobedience in children against the expresse word of God but also disable children from helping their parents in case of necessitie for both which Christ rebuked the Scribes and Pharisies in a like case Obiect Papists doe grant that if parents be in such necessitie as they cannot liue without their childrens helpe their children may not by entring into any religious order forsake their parents For they are bound by the law of God to succour their parents Answ 1. This caution hath beene extorted from them by euidence of argument taken from Gods word and pressed by their aduersaries 2. It toucheth not the principall argument taken from Gods precept which they make of none effect by this their tradition 3. Though parents be not at that present when children first enter into their religious order in such extreme need yet they may be afterwards But after that children are once entred they hold it vtterly vnlawfull that children for any necessitie of the parent should attend vpon them for their succour Obiect Children being entred into religious orders may helpe them as becommeth religious persons by their praiers to God Answ 1. This is iumpe the Pharisies Corban whereof Christ maketh mention Mar. 7. 11. and whereby he notably discouereth the hypocrisie of the Pharisies who made pretence of religion an hinderance to that obedience which God required of children 2. To pray for that which a man indeuoureth not to doe when he may doe it is a plaine mocking of God The arguments which they alledge for confirmation of their erroneous opinion are taken from extraordinary examples or from mysticall resemblances as 1. Abrahams leauing his fathers house 2. Leuies speech of his father and mother who said I haue not seene him 3. The aduice giuen to the royall Queene Forget thy fathers house 4. The triall of our loue of Christ by louing him more then father or mother 5. Christs forbidding one that followed him to goe and burie his father Answ 1. For Abrahams example 1. it cannot be proued that he left his fathers house without the consent of his father 2. He was then maried and so of another house 3. He had an expresse particular charge of God to leaue his fathers house euen as he had to sacrifice his sonne Except the like charge can be shewed his example maketh nothing to the purpose 2. For Leuies speech 1. It was noted by Moses in relation to a particular zealous fact of the Leuites in executing the vengeance of the Lord and so to be reckoned among such extraordinary things as are not exemplary 2. That which moued the Leuites to make no difference betwixt their parents and others was the Lords cause their parents and kindred as well as others had notoriously sinned against God and in that respect the Leuites took no notice of them But they are not such parents which Papists teach children to forsake but any parents Now what consequence is this Some children haue been Gods Ministers in executing iust punishment on their wicked parents therefore children may enter into such places as shall exempt them from helping any parents though well deseruing 3. The Leuites had an expresse charge for that which they did but that which Papists inferre from their example doth make the commandement of God of none effect 3. For
their parents in euill was so farre from extenuating their sinne as it did rather aggrauate the same The preferring of father and mother before the Lord Christ sheweth that such a childe is not worthy of Christ In comparison of Christ Father and mother must be hated But that vndue and vnchristian-like respect of parents aboue Christ is it that maketh so many young Papists young swagerers swearers liars deceitfull persons and lewd liuers For auoiding the two forenamed extremes let thine heart be filled with a true feare of God and withall consider the difference betwixt our earthly parents and our heauenly Father They are but parents of our flesh he is the Father of spirits They can but touch the body he can cast body and soule into hell They are but a while ouer vs he for euer Their authority is subordinate to his his supreme absolute of it selfe They can giue but a light temporary reward he an eternall weight of glorie They cannot shelter vs from his wrath he can from theirs Hitherto of such duties of children as respect their parents authority such as respect their necessity follow §. 39. Of childrens Recompence The generall head whereunto al the duties which children owe to their parents in regard of their Necessity is in one word Recompence which is a dutie whereby children indeauour as much as in them lieth to repay what they can for their parents kindnesse care and cost towards them and that in way of thankfulnesse which maketh a childe thinke he cannot doe too much for his parent well may he thinke so for a parent doth much more for his childe before it is able to doe for it selfe then the childe possibly can doe for the parent So as if the parents authority were laid aside yet the law of equity requireth this dutie of Recompence so also doth the law of piety and charity Wherefore of all other Duties this is most due It is in expresse termes giuen in charge to children by the Apostle who willeth them to learne to requite their parents Contrary is neglect of parents in their need which is more then monstrous ingratitude As all ingratitude is odious to God and man so this most of all and yet very many are guilty thereof In them the prouerbe is verified that loue is weighty For it is the property of weighty things to fall downe apace out to ascend slowly and that not without some violence Thus loue from the parent to the childe falleth downe apace â—ut it hardly ascendeth from children to parents In which respect another prouerbe saith One father will better nourish nine children then nine children one father Many children in his kinde doe no more for their parents then for strangers They either consider not how much their parents haue done for them or else they conceit that what their parents did was of meere dutie and needeth no recompence Fie vpon such barbarous and inhumane children §. 40. Of infirmities whereunto parents are subiect The rule of the forenamed recompence is on the one side the parents Necessity and on the other the childes Ability So as in euery thing wherein a parent needeth his childes helpe the childe to his power must afford his best helpe Beyond ones power nothing can be expected A parents Necessity may be through Naturall infirmities Casuall extremities  Naturall infirmities are Inward Outward  Inward Infirmities are weakenesse of iudgement slipperinesse of memory violence of passion with the like whence proceed frowardnesse testinesse suspiciousnesse iealousie feare griefe c. Outward Infirmities are such as arise from some instant temptation as were Noahs and Lots drunkennesse Lots and Dauids vncleanesse Abrahams and Isaakes dissimulation Iaakobs and Dauids excessiue lamentation c. Some of these latter which may seeme most heinous and odious sinnes are then to be accounted infirmities when they who commit them make not a sport of them nor delight to liue and lie in them as swine to wallow and lie in the mire but only at some times through some temptation as it were vnawares fall into them and after they are committed they are themselues more ashamed of them and more grieued for them then any other that see them or heare of them In regard of the naturall infirmities of parents the dutie of children is both to beare with them and also to couer them so farre as they can §. 41. Of childrens bearing with their parents infirmities Children beare with their parents infirmities when they doe not the lesse reuerendly esteeme their place or person nor performe the lesse dutie to them because of their infirmities This is the first particular branch of recompence For children in their yonger and weaker yeares are subiect to many infirmities if parents had the lesse respected them for their infirmities and from thence had taken occasion to neglect them and would not haue borne with them surely they could not haue beene so well brought vp That great patience long-sufferance and much forbearance which parents haue shewed towards their children requireth that children in way of recompence shew the like to their parents as occasion is offered It was a great infirmity in Isaak to preferre Esau a prophane childe before Iaakob a religious childe especially against Gods expresse word concerning Iaakob yet Iaakob respected not his father a whit the lesse for it as appeares by his feare to offend him and by his readinesse to obey him Iaakobs vniust reproofe of Ioseph was no small infirmity and yet how much Ioseph reuerenced and euery way respected his father the history following sheweth Sauls infirmities were farre more and much greater then any of theirs yet what dutie and faithfulnesse did Ionathan his sonne performe to him euen to their deaths for he died with him We haue herein the patterne of Christ himselfe how great infirmity did his mother bewray when ouer-rashly she rebuked him being about a good worke a bounden duty his Fathers businesse yet immediatly thereupon it is noted that he went downe with his parents and was subiect to them which manifesteth the honour he gaue to his mother notwithstanding her infirmitie Contrary to this duty doe they who take occasion from their parents infirmities to thinke basely of their person and their place and thereupon grow carelesse in duty either refusing to doe any duty at all or else doing it carelesly grudgingly disdainefully and scornefully Absolom made a supposed infirmity of his father the ground of his rebellion Had his pretence beene true yet had it not beene a sufficient cause for him to disgrace and rise against his father as he did The law that threatneth Gods vengeance against such children as mocke at their father or despise to obey their mother maketh no exception of parents infirmities §. 42. Of childrens couering their parents infirmities Children couer their parents infirmities both by
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
soeuer they be In handling the duty of children we shewed that children owed a subiection to parents so long as they liued together wherefore by the rule of relation so long also an authority remaineth in parents ouer their children and accordingly they ought to haue a fatherly care for their good On this ground Eli did well in admonishing his children after they were maried his fault was that he went not farre enough in doing his duty somewhat he did but not all that he should and might haue done Iob is commended for the care he had ouer his children when they were growne in yeares for day by day he sent for them and sanctified them and that after they had seuerall houses of their owne and dwelt apart and this all their daies For the performance of that which is now vrged parents must so carrie themselues from time to time towards their children as they euer keepe the reines in their owne hands and retaine a power to curbe their children as they see occasion They may as their children grow vp in yeares slaken the reines more and more but neuer let them cleane goe and cast them loose on their childrens necke §. 41. Of parents folly in letting goe all their power ouer their children Contrary is their folly who put themselues in their childrens power and let goe all their authority ouer them Many parents that haue thus done hauing by wofull experience found the mischiefe and inconuenience that hath followed thereupon haue much repented their folly and vsed meanes of redresse but all too late For a mischiefe is much more easily preuented then redressed All the power that Dauid had could not hold in Absolom after he was permitted to haue horses and chariots and men at his command If Dauid as he begun had continued to keepe him within a compasse and still held him vnder all the treasonable plots which he put in execution might easily haue beene preuented Our times afford too many examples of parents folly in this kinde and of the mischiefes following thereupon Of Time of nurture thus farre The meanes thereof follow §. 42. Of adding admonition to instruction The meanes of helping forward the good worke of nurture are especially two 1. Frequent admonition 2. Due correction Both of them are implied in this text one in the word translated admonition which according to the notation of the Greeke word is a putting of a thing into the mind an vrging and pressing of it the other in the word translated nurture Now both these are to be ioyned together as being very helpfull each to other For admonition without correction is like to proue but meere vanity and correction without admonition will be too much austerity The dutie which the first of these setteth forth is this Parents must oft whet instruction vpon their children they may not thinke it enough to tell their children what they ought to doe but to instruction they must adde admonition and as it were beat into their childrens heads the lessons which they teach them that so they may make a deeper impression in their hearts Thus shall their instructions be like the words of the wise which are as nailes fastened or fast knocked in they remain firme where they are once fastened and cannot easily be pluckt out for as many blowes doe knocke a naile vp to the head as we speake so many admonitions doe settle good instructions in a childes heart and cause that the heart be established in that which is taught which is a thing to be laboured after The generall exhortation of being instant in season and out of season may be applied to this purpose but more pertinently that direction which is in particular giuen to parents of whetting Gods words vpon their children To this purpose is it that Solomon vseth to double his instructions and vrge them againe and againe as heare the instruction forsake not the law receiue my words hide my commandements within thee incline thine eares apply thy heart c. yea of the repeateth the very same precepts The apprehension of children is fickle and their memory weake if they be but once or seldome or sleightly instructed that which is taught will soone slip away and doe little or no good For the better performing of this dutie parents must thinke of the best meanes they can to fasten their instructions vpon their children and obserue their inclination and disposition and see with what they are most moued Constant exhortations and powerfull perswasions are comprised vnder admonition which in their kindes as occasion requireth are to be vsed §. 43. Of parents wearisomnesse in instructing their children Contrary is the practise of those parents who soone waxe weary in instructing their children The Apostle laieth it downe as a generall caueat in good duties that we wax not weary if in no good thing we must wax weary shall parents wax weary in doing good to their children Yet how many be there that hauing once taught their children thinke they haue done dutie enough in that kinde if their children will take it they may They are loth to take too much paines in often vrging the points which they haue taught them Thus that teaching vanisheth away and so it falleth out as we say in the prouerbe as good not at all as neuer the better This is one point wherein old Eli failed for he gaue very good instruction to his children but because he there staied neither was that accepted of God as a sufficient discharge of his duty nor were his children any whit bettered thereby If this were a fault in him notwithstanding his children were come to yeares of discretion and to ripenesse of vnderstanding how much greater is the fault in those whose children are but young Obiect If a childe take not instruction at first he is but of an vntoward and peruerse disposition all the paines that can be taken will be lost Answ It may be childishnesse rather then peruersnesse or some imperfection rather then obstinacy Considering the necessity of good nurture no paines may be thought too much There is more peruersenesse and vntowardnesse i◠such parents as wax weary in doing this dutie then in such children as at first are not wrought vpon for this is a means ordained of God to cure this vntowardnesse §. 44. Of parents reprouing their children The other meanes of helping nurture is correction Which is of two sorts Verball by Words Reall  Blowes  The former is reprehension and it must alwaies goe before the latter which is most vsually and properly called Correction Reprehension is a kinde of middle thing betwixt admonition and correction it is a sharpe admonition but a milde correction It is the rather to be vsed because it may be a meanes to preuent strokes and blowes especially in ingenuous and good natured children for a reproofe entereth more into him that is wise
they cannot all in peace liue together These faults I thus note that they may the more carefully be auoided §. 74. Of their dutie who are in stead of parents to Orphants The next sort of those who are in stead of parents are those who in bloud and kindred are next to parents as grandfathers grand-mothers vncles aunts elder brothers or sisters their husbands or wiues and cosins These commonly are counted to be in the place of parents when God taketh away naturall and immediate parents from their children so as they are parents to Orphants The duties which were prescribed to naturall parents appertaine to them except before excepted Their dutie is to see these Orphants well educated well placed in some good calling well maried and if the Orphants be left destitute of meanes well prouided for Mordecai is a worthy president and patterne for this kinde of parents He brought vp Esther his vncles daughter for she had neither father nor mother he tooke her for his owne daughter when she was taken from him he went to know how she did and what should become of her and he gaue her aduice from time to time how to carrie her selfe Let such as are parents to Orphants take this example as a direction and as a motiue to performe the other duties prescribed to naturall parents as need requireth and occasion is offered God by his prouidence taking away naturall parents committeth their Orphants as a charge to the next of kin that as their naturall parents brought them forth these should bring them vp therefore for their recompence let them looke to God who taketh vpon himselfe to be a father of the fatherlesse and for their incouragement remember the reward which Mordecai receiued of the Lord yea also let them remember the blessing that God bestowed vpon Esther God doth oft so blesse the meanes vsed for the education of Orphants as they who take the care thereof haue no cause to repent their paines and cost but rather haue much matter of comfort ioy and thanksgiuing §. 75. Of the common neglect of Orphants Too too common is the contrary disposition of most kinsmen and kinswomen they thinke they are bound to none but their owne children and if they haue no children to none at all Many are of Ruths kinsmans minde they feare to marre their owne inheritance Though they be themselues exceeding rich and spend much in apparell pastimes and house-keeping yet they can suffer the Orphants of their poore kindred to want and to beg for need This is it that maketh the losse of naturall parents to be so much the greater And herein many Christians are more inhumane then the heathen which the Apostle implieth where he faith they are worse then infidels for Orphants next of kinne are to be reckoned among those whom the Apostle termeth a mans OVVNE §. 76. Of the dutie of Guardians The last sort of those who are in place of parents are such as haue the charge of children committed to them by voluntary appointment of parents or are chosen by children themselues or by the magistrate when parents are dead or lunatike or any other way impotent and vnable to traine vp their owne children Of these care and conscience is rather required then cost and charges for commonly both their charges are allowed and their paines recompenced They who by reason of the death or impotency of naturall parents haue the charge of children committed to them are commonly called Guardians of whom two generall duties are required 1. That they looke to their Pupils good education 2. That they preserue their patrimony and inheritance For their education the directions giuen before to naturall parents are to be obserued by them For preseruation of their patrimonie they must doe for their Pupils what they would doe for their owne children and so carry themselues as with good conscience they may giue that account to their Pupils or any other which the law requireth The two forenamed duties are the rhaine ends for which Guardians are chosen in performing whereof if they be faithfull great redresse will be made of the vntimely death of parents and notwithstanding parents die before their children be of discretion to manage their estate yet will their houses and families be maintained and young heires kept from cunnie-catchers and cheaters It is noted of Iohn who had the mother of Iesus commended to him that he tooke her to his owne home whereby is implied his prouident care for her good §. 77. Of the fraud of Guardians Contrary is the practise of most Guardians who take Pupils for their owne aduantage and make a prey of them The heathen could say that Guardianship is to be performed for the benefit of the Pupill and not of the Guardian Yet among Christians is the forenamed fault of Guardians 1. There are few children that haue not naturall parents to looke to their good education but are exceedingly neglected therein and brought vp very rudely and licentiously yea many times too sparingly and â—iggardly for diet apparell and other needfull things though they haue sufficient to discharge all that shall be laid out vpon them 2. The maine estate patrimonie of many Pupils is much impaired and if they haue lands as much waste is made vpon them as possibly can be and when a reckoning is to be giuen it shall be a large vniust and most vnconscionable reckoning of the Guardian can but get a generall release it is all that the caueth for 3. Mariages are after a for forced vpon many Pupils and such matches put vpon them as they cannot like yea such as are no way fit for them neither for estate nor yeeres nor proportion of bodie nor qualities of minde Little doe these Guardians thinke of that account where unto they shall be brought an other day before the Lord who stileth himselfe the helper of the fatherlesse and who beholdeth mischiefe to requite it Fearefull is that iudgement which the Lord hath threatned against those that oppresse the fatherlesse Let not therefore vniust Guardians thinke that the gaine they get wrongfully from their Pupils shall prosper but rather let them looke for Gods curse vpon their owne children and goods If such as parents themselues haue vpon their death-beds committed their children vnto in confidence of their faithfulnesse shall deale deceitfully with their Pupils their sinne is doubled and trebled For 1. They violate the bond of friendship faithfulnesse and trust reposed vpon them 2. They sinne directly against iustice 3. Most monstrously they transgresse the rules of charitie §. 78. Of the dutie of Schoolemasters and Tutors Among those who are by voluntarie appointment set in the place of parents are Schoolemasters and Tutors to be reckoned The authoritie and charge of a parent is for a time committed to them therefore for that time they ought to performe a parents dutie Their dutie is appropriated to education it appertaineth not to
continuance 3. Take such especially as are of meane and poore estate and know not how to maintaine themselues but by seruice Thus will a double worke of charitie be done therein and thus maist thou looke for better seruice for commonly such are most industrious and most obedient to their masters Obiect When men haue taken all the care they can in their choice they may be deceiued Answ 1. Then much more likely is it that if they be carelesse therein they shall be deceiued 2. Diligent and wise search is a meanes to finde out the disposition and abilitie of seruants 3. If hauing vsed the meanes men be deceiued they may haue the more comfort in bearing the crosse because they haue not wittingly or carelesly pulled it vpon themselues §. 3. Of masters carelesnesse in chusing seruants Contrary is their carelesnesse who are ready to receiue any into their house euen Atheists Papists swearers swaggerers profane wretches vncleane persons and such like against whom Dauid protesteth he would not haue him that worketh deceit to dwell in his house nor him that telleth lies to tarrie in his sight They who entertaine such make their houses to be cages of vncleane birds seminaries of wicked persons and vnprofitable members for one scabbed sheepe is enough to infect a whole flocke No maruell though many mischiefes fall vpon such a familie for a man were as good bring so many Snakes and Adders into his house as such persons yea with them is brought Gods curse Can any good then be looked for Such foolish masters regard neither themselues nor their houshold no nor yet Church or Common-wealth If none would entertaine such it might be a meanes to make them alter their condition Many are not only carelesse in chusing good seruants but also except against such as are religious thinking it a matter of reproach to entertaine them By which conceit they oft put away Gods blessing from their house Others so stand vpon a great portion of money with a prentise or a clerke or other seruant as they will take none but rich mens children Whence it commeth to passe that this point which is a great point of charitie is neglected persons most vnfit for seruice are entertained and such many times as scorne to doe seruice Thus their masters grow weary of them the seruants lose their time neuer proue to be their crafts-masters and their parents repent the giuing of such a portion with them §. 4. Of masters maintaining their authoritie After that masters haue chosen good seruants their dutie is well to vse them which by reason of the difference betwixt masters and seruants cannot be well done except masters wisely maintaine their authoritie A master therefore must be able well to rule his owne house this is a dutie which the Apostle in particular requireth of a Bishop who is master of an house but it appertaineth in generall to all masters of families Women also who by vertue of their places are mistresses are commanded to guide the house or to rule and performe the part of a mistresse therein It was the Centurions commendation that hauing seruants vnder him he had them at his command 1. Gods image and authoritie which a master carrieth is thus preserued 2. Thus shall a master haue much better seruice done Not one seruant of a thousand that is not kept vnder authoritie will doe good seruice A like dutie to this was enioyned to an husband in relation to a wife Treat 4. §. 4. Some of the reasons directions other points there handled may be here applied Read it therefore For this end three things are to be obserued 1. That masters carrie themselues worthy of their place and worthy of that honour which is due to them which may best be done by making themselues a patterne of such good things as in their places appertaine to them I and my house will feare the Lord saith Iosuah he would not only put them to it but he also would doe it he would goe before them I will behaue my selfe wisely I will walke within my house with a perfect heart saith Dauid 2. That masters keepe their seruants in awe and feare Children must be kept in subiection much more seruants 3. That masters doe the things which they doe in their cariage towards their seruants with authoritie Command forbid rebuke to vse the Apostles phrase with all authoritie The manner of speech which the Centurion vsed to his seruants goe come doe this sauour of authoritie So the Church taking vpon her the person of a mistresse vseth a word of authoritie I charge you not to doe this §. 5. Of masters making their authoritie to be despised The aberrations in the defect contrary to the forenamed dutie and point of wisdome are many as 1. When masters carrie themselues basely and abiectly before their seruants being light in their behauiour foolish in their cariage giuen to drunkennesse vncleannesse lewd companie and other vices Nabal was such an one for his seruant could say of him He is a sonne of Belial Dauid though he did not giue himselfe ouer to such foule sinnes as these are yet he oft failed in an vnseemly cariage before his seruants as when he changed his behauiour and fained himselfe mad and scrabled on doores and let his spittle fall downe vpon his beard and againe when he gaue such reines to his passion for the death of his traiterous sonne Absolom as his people being ashamed stole away from him and Ioab his seruant was forced roundly to tell him of it saying thou hast shamed this day the faces of all thy seruants c. Mistresses oft lose their authoritie by conspiring with their seruants to goe abroad take away goods gossip and doe such other like things priuily without their husbands consent they make themselues thereby slaues to their seruants not daring to doe any thing which may offend their seruants lest they should discouer to their masters such lewd pranks as their Mistresses did 2. When masters are too remisse and sheepish intreating and praying their seruants to doe such things as they ought to command and require at their hands and if it be not done all their remedie is patience or else to doe it themselues Howsoeuer this might be counted meeknesse and gentlenesse towards equals and strangers ouer whom we haue no authoritie yet towards seruants it is too base remisnesse yea it is a relin quishing of that power which God hath giuen and whereof God will take an account 3. When masters suffer their seruants to be their companions playing drinking reuelling with them and saying as it is in the prouerbe haile fellowes met Thus seruants oft take libertie to presume aboue their master for men are naturally prone to ambition and if an inch be giuen they will take an ell They who in this kinde so farre debase themselues as to giue their seruants power
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
Of parents making a will before they die 570 63 Of neglecting to make a will 571 64 Of parents leauing their estate to their children when they die 572 65 Of the inconueniences which improuident parents bring their children vnto after their death 573 66 Of parents impartiall respect to all their children 575 67 Of parents preferring a dutifull childe before a disobedient childe 576 68 Of the prerogatiue of the first borne sonne 576 69 Of parents partiality towards some children 578 70 Of the causes for which the first borne may be disinherited 579 71 Of the dutie of fathers and mothers in law 580 72 Of the peruerse carriage of fathers and mothers in law to their children 581 73 Of the faults of parents to their childrens husbands and wiues 582 74 Of their duty who are in stead of parents to orphants 583 75 Of the common neglect of orphants 584 76 Of the duty of guardians 584 77 Of the fraud of guardians 585 78 Of the duties of Schoolemasters and Tutors 586 79 Of the negligence of Schoolemasters and Tutors 587 VII TREATISE Of Seruants Duties § 1. A Resolution of the Apostles direction to seruants 589 2 Of the lawfulnesse of a masters place and power 591 3 Of the Anabaptists arguments against the authority of masters and subiection of seruants 592 4 Of a seruants feare of his master 594 5 Of the extremes contrary to seruants feare of their master 595 6 Of seruants reuerence in speech 596 7 Of the vices contrary to a seruants reuerance in speech 599 8 Of seruants reuerend behauiour to their masters 601 9 Of the faults of seruants contrary to reuerence in carriage 602 10 Of seruants obedience 603 11 Of seruants forbearing to doe things without their masters consent 604 12 Of the vnlawfull liberty which seruants take to themselues 606 13 Of seruants obedience to their masters commandements 608 14 Of seruants hearkning to their masters instructions in matters of their calling 608 15 Of seruants hearkning to their masters instructions in piety 609 16 Of seruants faults contrary to obedience in matters of religion 610 17 Of seruants obedience to reproofe and correction 611 18 Of the extremes contrary to seruants patient hearing of reproofe and correction 613 19 Of seruants amending that for which they are iustly reproued or corrected 614 20 Of seruing with trembling 615 21 Of seruing with sincerity 616 22 Of seruing for conscience sake 617 23 Of seruants willingnesse to performe their dutie 618 24 Of seruants quicknesse and diligence in their seruice 619 25 Of seruants faithfulnesse 622 26 Of seruants faithfulnesse about their masters goods 623 27 Of seruants carelesnesse ouer their masters goods 624 28 Of seruants fraud 625 29 Of seruants faithfulnesse in the businesses which they are to dispatch for their masters 626 30 Of seruants faithfulnesse in keeping their masters secrets and concealing their infirmities 628 31 Of seruants faithfulnesse in helping one another 629 32 Of seruants faithfulnesse about their masters children 630 33 Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow 632 34 Of seruants faithfulnesse about their masters person 633 35 Of the meanes to make seruants faithfull 634 36 Of seruants endeuour to make their iudgements agree with their masters 635 37 Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet 636 38 Of seruants forbearing to obey their master against God 637 39 Of seruants choosing good masters 639 40 Of the first motiue to enforce seruants duties The Place of Masters 641 41 Of the second motiue The Place of Seruants 642 42 Of the third motiue Gods will 642 43 Of the fourth motiue Reward of good seruice 643 VII TREATISE Of Masters duties § 1. OF the heads of masters duties 646 2 Of masters choosing good seruants 647 3 Of masters carelesnesse in choosing seruants 649 4 Of masters maintaining their authority 650 5 Of masters making their authority to be despised 651 6 Of masters too great rigor 652 7 Of masters commanding power restrained to things lawfull 653 8 Of masters presuming aboue their authority 654 9 Of masters commanding seruants to doe their dutie 655 10 Of the sinne of masters in suffering seruants to neglect their dutie 656 11 Of a masters wisdome in ordering things indifferent 656 12 Of masters offence against expediency 657 13 Of the power of masters to correct their seruants 658 14 Of the restraint of masters power that it reacheth not to their seruants life 659 15 Of masters excesse in correcting seruants 660 16 Of masters ordering that correction which they giue to their seruants 661 17 Of masters power ouer their seruants in and about their mariage 662 18 Of masters rigor in forcing mariages vpon their seruants or in seperating man and wife 664 19 Of masters power to dispose their seruants person 664 20 Of masters well managing their authority 665 21 Of masters endeuouring the saluation of their seruants 666 22 Of masters neglecting to edifie their seruants 668 23 Of allowing seruants sufficient food 668 24 Of defect and excesse in allowing seruants food 669 25 Of masters care about their seruants apparell 670 26 Of moderating seruants labour 671 27 Of affording seruants fit means for their worke 672 28 Of affording seasonable rest to seruants 672 29 Of denying seasonable rest to seruants 673 30 Of masters offence in keeping seruants from the rest of the Lords day 674 31 Of allowing time of recreation to seruants 675 32 Of masters care ouer their seruants in sicknesse and after death 675 33 Of neglect of seruants in sicknesse and after they are dead 677 34 Of masters prouiding for the future estate of their seruants 678 35 Of well imploying seruants 679 36 Of exercising seruants to a calling 679 37 Of appointing to euery seruant his particular function 681 38 Of disorders in families through masters negligence 682 39 Of masters ouerseeing the waies of their seruants 682 40 Of prouoking seruants to their duty both by faire and soule meanes 683 41 Of paying seruants their wages 684 42 Of masters iustice about their seruants wages 685 43 Of suffering seruants to prouide for themselues 686 44 Of kindnesse to be shewed to good seruants 686 45 Of vnkinde dealing with good seruants 688 46 Of the subiection vnder which masters are 689 47 Of the equality betwixt masters and seruants in relation to God 691 48 Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants 691 49 Of Gods impartiall respect of all 693 The first Treatise AN EXPOSITION OF THAT PART OF SCRIPTVRE out of which Domesticall Duties are raised EPHES. 5. 21. Submit your selues one to another in the feare of God §. 1. Of the Apostles transition from generall duties to particulars AS there are two vocations whereunto it hath pleased God to call euery one one Generall by vertue whereof certaine common duties which are to be performed of all men
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
reason of their place they ought to goe before such as are vnder them Thirdly a faithfull performance of their duty is an especiall means to keepe their inferiours in compasse of theirs Fourthly their failing in duty is exemplary it causeth others vnder them to faile in theirs and so it is a double sin Fiftly their reckoning shall be the greater for of them who haue receiued more more shall be required It were therefore to be wished that superiours and inferiours would striue who should beginne first and who should performe their owne part best and in this kinde striue to excell as runners in a race striue in running to out-strip one another But if question be made who shall beginne I aduise inferiours not to stand out in this strife but to thinke the Apostle first inciteth them and that it is the safest for them to begin for in this contention inferiours are like to fare the worst by reason of the power which superiours haue ouer them And though it be more against our corrupt proud and stout nature to be subiect and obey yet let vs so much the more endeuour to yeeld duty in this kinde For it is an especiall part of spirituall prudence to obserue what our corrupt nature is most prone vnto and wherein it most swelleth up that therein we may most striue to beat it downe nature is contrary to grace and the wisdome of the flesh is enmitie against God §. 11. Of the reasons why wiues duties are first taught Quest Why among other inferiours are wiues first brought into the schoole of Christ to learne their duty Answ Many good reasons may be giuen of the Apostles order euen in this point First of all other inferiours in a family wiues are farre the most excellent and therefore to be placed in the first ranke Secondly wiues were the first to whom subiection was inioyned before there was childe or seruant in the world it was said to her thy desire shall be subiect to thine husband Thirdly wiues are the fountaine from whence all other degrees spring and therefore ought first to be cleansed Fourthly this subiection is a good patterne vnto children and seruants and a great means to moue them to be subiect Fiftly I may further adde as a truth which is too manifest by experience in all places that among all other parties of whom the Holy Ghost requireth subiection wiues for the most part are most back ward in yeelding subiection to their husbands But yee wiues that feare God be carefull of your duty and though it may seeme somewhat contrary to the common course and practise of wiues yet follow not a multitude to doe euill Though it be harsh to corrupt nature yet beat downe that corruption yea though your husbands be backward in their duties yet be ye forward and striue to goe before them in yours remembring what the Lord saith Mat. 5. 46 47. If you loue them which loue you what singular thing doe ye Yea remembring also what the Apostle saith 1 Tim. 2. 14. The woman was first in the transgression and first had her duty giuen vnto her and was made for the man and not man for the woman Thus shall ye deserue that commendation of good wiues Many haue done vertuously but ye excell them all Hauing hitherto handled the forenamed generall instructions I will proceed to a more distinct opening of the words and collect such obseruations as thence arise and then particularly declare the seuerall duties which the three orders in a family owe each to other §. 12. Of wiues subiection EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. THe word by which the Apostle hath noted out the duties of wiues is of the middle voice and may be translated passiuely as many haue done or actiuely as our English doth submit your selues and that most fitly for there is a double subiection 1. A necessary subiection which is the subiection of order 2. A Voluntary subiection which is the subiection of duty The necessary subiection is that degree of inferioritie wherein God hath placed all inferiours and whereby he hath subiected them to their superiours that is set them in a lower ranke By vertue thereof though inferiours seeke to exalt themselues aboue their superiours yet are they subiect unto them their ambition doth not take away that order which God hath established A wife is in an inferiour degree though she domineere neuer so much ouer her husband The Uoluntary subiection is that dutifull respect which inferiours carry towards those whom God hath set ouer them whereby they manifest a willingnesse to yeeld to that order which God hath established Because God hath placed them vnder their superiours they will in all duty manifest that subiection which their place requireth Because it is a duty which is here required the Voluntary subiection must needs be here meant and to expresse so much it is thus set downe submit your selues Though the same word be here vsed that was in the former verse yet it is restrained to a narrower compasse namely to subiection of reuerence Here learne that to necessary subiection must voluntary subiection be added that is duty must be performed according to that order and degree wherein God hath set vs. This is to make a vertue of necessity Vnder this phrase submit your selues all the duties which a wife oweth to her husband are comprised as I shall afterwards more distinctly shew §. 13. Of the persons to whom wiues must be subiect In setting downe the parties to whom wiues owe subiection the Apostle noteth a particle of restraint owne and that to shew that a wife ought to haue but one husband which is more plainly expressed in another place by the same phrase let euery woman haue her owne husband that is only one proper to her selfe so as It is vnlawfull for a wife to haue more than one husband at once A wife must submit her selfe only to that one proper husband and to no other man as she is a wife and yeeldeth the duty of a wife so as the subiection of adulteresses is here excluded and the duty required is that A wife must yeeld a chaste faithfull matrimoniall subiection to her husband Here by the way note the foolish collection of Adamites Familists and such like licentious libertines who from the generall words which the Apostle vseth men and women inferre that all women are as wiues to all men and that there needeth not any such neere coniunction of one man with one woman Which beastly opinion as it is contrary to the current of Scripture and to the ancient law of mariage two shall be one flesh so also to this clause their owne husbands The Apostle in vsing those generall words followed the Greeke phrase which putteth those two words men women for husbands and wiues so also doe other
whereof they haue taken from this text which ground by the Apostles application of this mysterie to Christ and the Church is as plainly remoued as if the Apostle had purposely ordered his stile to preuent this erroneous collection as if he had said That none may mistake this mysterie and apply it to a matrimoniall coniunction of man and woman together know that I meane no such thing the mysterie which I speake of is concerning Christ and the Church I maruell how they dare misapply that which is so plainly expressed Though the Apostle had not so clearely shewed his minde and meaning yet the verie thing it selfe would lead vs so to iudge of it For that which in Christ and the Church is a great mysterie in man and wife is but a small matter The vulgar Latine translation first led them into this error for it translateth the word mysterie a Sacrament But a translation is no sufficient ground to proue a doctrine Besides the word Sacrament vsed by that Translator hath as large an extent as a mysterie if they should make euerie thing which he translateth Sacrament a proper Sacrament of the Church there would be many more Sacraments then the Papists themselues doe make 1. As for this supposed Sacrament no Papist could euer shew when or where God ordained it to be a Sacrament Nay they agree not among themselues about the time how long it hath beene a Sacrament Some of them hold that euer since the first institution of mariage in Paradise it hath beene a Sacrament But the greater number of Papists hold it to be a Sacrament of the new Testament vnder the Gospell because their Tridentine Councell hath so decreed it Where we may note how the greater number of them when two absurdities are questioned are readie to fall into the worst Vnder the Law the nonage of the Church needed and had more Sacraments then vnder the Gospell yet that which was in vse as much vnder the Law as vnder the Gospell and had then as much to make it a Sacrament as now was then none yet now is one 2. As they cannot shew where it was ordained for a Sacrament so neither can they shew what is the Sacramentall signe thereof Some make carnall copulation to be it But there may be a true mariage though the parties maried neuer know each other Others make the Parents giuing to be the signe But they hold that that is a true mariage which is done without parents consent Others the Priests blessing Yet they hold the mariage of Infidels and Heretiques who haue no Priests to be a true mariage Others the consent of the parties themselues Thus shall a partie administer a Sacrament to himselfe Others other things Thus they wanting the light of Gods word one strayeth in one by-path another in another and none of them hit vpon the right 3. A like difference there is about the forme of this Sacrament 4. If other positions deliuered by them concerning matrimonie be noted a man would thinke that they should be farre from making it a Sacrament They preferre virginitie before it Yea they account it a kinde of pollution They hold it vnlawfull for Priests Monks Nuns and such like holy orders as they esteeme them to marie so as there is a Sacrament whereof their holy ones may not partake The order of Priesthood is a Sacrament in their account yet that order keepeth from mariage so as one Sacrament fighteth against another Yea Infidels may be partakers of a Sacrament and so their holy and precious things shall be denied to their holy ones and cast vnto swine Thus we see a rotten building erected vpon a sandie foundation a false Sacrament established vpon a false application of this text Can it then stand §. 93. Of the Summe of husbands and wiues duties EPHES. 5. 33. Neuerthelesse let euerie one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband THe Apostle hauing made a large digression about the mutuall relation betwixt Christ and the Church whom he propounded as patternes to husbands and wiues he now returneth to the maine point intended namely to the duties of husbands and wiues and so much doth the first particle imply Neuerthelesse as if he had thus said Though I haue a little digressed into the mysterie of the vnion of Christ and the Church yet neuerthelesse doe ye ô husbands and wiues call to minde that which I principally aimed at euen your duties This verse then containeth a conclusion of the Apostles discourse concerning the duties of husbands and wiues Two points are especially noted therein 1. A declaration of their seuerall and distinct duties 2. A direction to apply their owne proper duties each of them to themselues Their distinct duties are noted in two words Loue. Feare  These two as they are distinct duties in themselues so are they also common conditions which must be annexed to all other duties Loue as sugar to sweeten the duties of authoritie which appertaine to an husband Feare as salt to season all the duties of subiection which appertaine to a wife The Apostle therefore hath set them downe as two marks for husbands and wiues to aime at in euerie thing wherein they haue to deale one with the other Of these I will more distinctly speake in the treatises of the particular duties of husbands and wiues §. 94. Of applying the word to our selues The direction for a particular application of their owne proper duties to either of them is here especially to be noted In this direction two things are to be obserued 1. That euery particular person apply to himselfe that which by a Minister is indefinitly deliuered to all Euery one of you in particular saith the Apostle which is as much as if he had thus more largely expressed his minde I haue laid downe such generall duties as all husbands and wiues without exception of any of what ranke or degree soeuer they be are bound vnto which though by name I haue not seuerally deliuered to euerie one one by one but generally to you all yet doe euerie one of you apply those things to your selues in particular 2. That euery one apply his owne peculiar dutie vnto himselfe Loue being peculiar to an husband to him he saith Let him loue his wife and reuerence being peculiar to a wife to her he saith let the wife see that she reuerence her husband The direction in euery of those seuerall Epistles which were sent to the seuen Churches of Asia in these words He that hath an eare let him heare what the Spirit saith to the Churches doth teach euerie member in any of those Churches to apply to himselfe that which was deliuered to the whole Church so doth a like exhortation which Christ with an exclamation made to the people whom he taught in parables and this declaration of the extent of Christs counsell what I say to
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
for according to the notation of it it signifieth such as are begotten and borne Answerable is the other word parents which signifieth such as beget and bring forth children Yet are they not so strictly to be taken as if none but such as begat and brought forth or such as are begotten and brought forth of them were meant for vnder the title parents he includeth all such as are in the place of naturall parents as Grandfathers and Grandmothers Fathers in law and Mothers in law Foster-fathers and Foster-mothers Guardians Tutors and such like gouernors and vnder the title children he compriseth Grand-children Sonnes and daughters in law Wards Pupils and such like For there is an honour and a subiection due by all who are in place of children to all such as are in place of parents though in a different kinde as we shall after shew This word children which in the originall is of the neuter gender doth further include both sexes males and females sonnes and daughters so as either of them are as carefully to apply the duties here set forth to themselues as if in particular both kindes had beene expressed He expresseth parents in the plurall number to shew that he meaneth here also both sexes father and mother as the law expresseth both and addeth this relatiue particle your as by way of restraint to shew that euery child is not bound to euery parent so by way of extent to shew that whatsoeuer the estate of parents be honourable or meane rich or poore learned or vnlearned c. their owne children must not be ashamed of them but yeeld all bounden dutie to them if they be parents to children they must be honoured by children The word Obey vnder which all duties of children are comprised according to the Greeke notation signifieth with an humble submission to hearken that is to attend and giue heed to the commandements reproofes directions and exhortations which are giuen to them and that with such a reuerend respect of the parties who deliuer them as they make themselues conformable thereto A dutie proper to inferiours and implieth both reuerence and obedience the verbe noteth out Obedience the preposition Reuerence Vnder this word Obey the Apostle comprehendeth all those duties which thorowout the Scripture are required of children as is manifest by his owne exemplification thereof in the second verse by the word honour which the law vseth so as this word obey is to be taken in as large an extent as that word honour Quest Why is obedience put for all the rest Answ 1. Because it is the hardest of all the rest and that which children are loathest to performe they who willingly yeeld to this will sticke at no duty 2. Because it is the surest euidence of that honour which a childe oweth to his parent and so of performing the fift commandement 3. Because children are bound to their parents the duties which they performe are not of curtesie but necessity Their parents haue power to command and exact them The clause added in the Lord is in effect the same which was vsed before as vnto the Lord and it noteth forth a limitation direction and instigation a limitation shewing that childrens obedience to their parents is to be restrained to the obedience which they owe to Christ and may not goe beyond the limits thereof a direction shewing that in obeying their parents they must haue an eye to Christ and so obey them as Christ may approue thereof an instigation shewing that parents beare the image of Christ and in that respect children must the rather obey their parents The last clause of this verse for this is right is an expresse reason to inforce the forenamed point of obedience and it is drawne from equity and sheweth that it is a point agreeable to all law yea that in way of recompence it is due and if children be not obedient to parents they doe that which is most vniust they defraud their parents of their right The former phrase in the Lord implying one reason this plainly noteth out another as the first particle for declareth §. 97. Of the meaning of the second verse EPHES. 6. 2. Honour thy father and mother which is the first commandement with promise THe very words of the fift commandement are here alleaged by the Apostle as a confirmation of the forenamed reason that it is iust and right to obey parents because God in the morall law enioyneth as much The law is more generall then the Apostles precept for the law compriseth vnder it all those duties which all kinde of inferiours owe to their superiours whether they be in family church or common wealth but the Apostles precept is giuen only to one kinde of inferiours in the family yet the argument is very sound and good from a generall to a particular thus All inferiours must honour their superiours therefore children their parents By adding the expresse words of the law the Apostle sheweth that the subiection which he required of children is no yoke which he of his owne head put on their neckes but that which the morall law hath put on them so as this may be noted as a third reason namely Gods expresse charge in his morall law If I should handle this law according to the full extent thereof I should wander too farre from the Apostles scope I will therefore open it no further then it may concerne the point in hand viz. the duty of children Honour compriseth here all those duties which children in any respect owe to their parents It implieth both an inward reuerend estimation and also an outward dutifull submission Yea it implieth also recompence and maintenance Honour in relation to parents is vsed for two reasons especially 1. To shew that parents beare Gods image for honour is properly due to God alone to the creature it is due only as it standeth in Gods roome and carieth his image 2. To shew that it is an honour to parents to haue dutifull children euen as it is a dishonour to them to haue disobedient children Both father and mother are expresly mentioned to take away all pretence from children of neglecting either of them for through the corruption of nature we are prone to seeke after many shifts to exempt vs from our bounden dutie and if not in whole yet in as great a part as we can Some might thinke if they honour their father who is their mothers head they haue done what the law requireth others may thinke they haue done as much if they honour their mother who is the weaker vessell but the law expressing father and mother condemneth him that neglecteth either of them Yet to shew that if opposition should arise betwixt them and by reason thereof both could not be obeyed together the father commanding what the mother forbiddeth the father is to be preferred especially if it be not against the Lord the father
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
knowne who had it Many there be who in mistrust of their husbands prouidence or in dislike of them or on some other by-respects commit whatsoeuer they can get to the trust and custody of others whereby it oft commeth to passe that they themselues meeting with deceitfull friends are vtterly defeated euen because they dare not make their fraud knowne As Couetousnesse is in it selfe an odious sinne so it is made much more hainous by defrauding husband or wife who ought to be as deare each to other as themselues 2. Prodigalitie and too lauish spending vpon themselues and those things which are most agreeable to their owne corrupt humor as when husbands without any meane or meaâ—ure spend their goods abroad in hunting hauking carding â—icing eating drinking or the like and suffer their wiues to want at home and yet tooke their wiues to maintaine them and therefore had their portion Or when wiues bring their husbands into debt and weaken if not cleane ouerthrow their estate by gorgeous decking and adorning their houses by braue and costly apparell by dainty fare by gossipping abroad with the like Many wiues are so violent herein that if their desire and humour be not satisfied their husbands shall haue no rest forsooth they brought a portion and maintained they must and will be it skilleth not whether their husbands estate can beare it or no in so much as many are forced wittingly for quietnesse sake to suffer their estate to sinke O foolish and wretched wiues how little do they consider that they were maried to doe their husbands good and not euill all the daies of their life is this to be an helpe to man or rather is it not cleane to thwart Gods counsell and peruert his purpose can we thinke that God will forbeare and not be auenged of them yet much more will God be auenged of the forenamed husbands because of that image of himselfe which he hath placed in them and because of that place and authority wherein he hath set them The Apostle expresly saith of them that they are worse then Infidels which being so they must looke for the greater iudgement 3. Idlenesse and a carelesse neglect of their estate Many men spend day after day like a bird that flieth vp and downe as it falleth out from tree to tree from twigge to twigge they goe from place to place but know not for what end as they meet with any company so they abide as long as the company tarrieth and then seeke after other company and are ready to goe with any to Ale-house Tauerne Play-house Bowling-alley or other like places Many women also spend all the forenoone in lying a bed and tyring themselues and the afternoone as occasion is offered in sitting idly at home or walking forth to little purpose but only to weare out time little regarding their husbands estate whether it increase or diminish Thus by the idlenesse and carelesnesse of husband and wife come faire estates many times to ruine and both of then brought to penury and beggery §. 40. Of husbands and wiues ioint care in gouerning the family Hitherto I haue deliuered such common duties as mutually respect the husband and wife and are to be performed of each to other There are other common duties which they are both iointly bound to performe to other persons and those either members of the family or strangers comming to the family Concerning the members of the family though there be some peculiar duties belonging to the master and some to the mistresse some to the father and some to the mother of which we shall speake in their due place yet in generall the gouernment of the family and the seuerall members thereof belongeth to the husband and wife both if at least they haue a family and a ioint common dutie it is to be helpfull one to another therein Obiect Seeing it is not necessarily required that a husband and wife should haue a family to gouerne for two may be maried and haue neither children nor seruants as many are and yet be true husband and wife why is this care of a family ranked among the duties of husband and wife Answ 1. Because ordinarily when two are maried they gather a family and are the gouernours thereof so as though it faile in some particulars yet for the most part it holdeth 2. Because the ioint gouernment whereof I speake in this place is by vertue of the mariage-bond for if a man and a woman should liue together in an house and by mutuall consent haue a ioint authority and gouernment this would be very offensiue to all that should know it or heare of it neither were they by any ordinance of God bound to be so helpfull one to another as husband and wife nor the members of a family so bound to subiect themselues to both 3. The duty whereof I speake though it be about the gouernment of a family yet hath it respect to an husband as he is an husband and to a wife as shee is a wife namely that by vertue of their mariage-bond and neere vnion they be helpfull one to another in well-ordering the things of the family Whether the man ought to look to the good gouernment of his house is a question without all question He is the highest in the family and hath both authoritie ouer all and the charge of all is committed to his charge he is as a king in his owne house as a king is to see that land well gouerned where he is king so he that is the chiefe ruler in an house The dutie which the Apostle applieth in particular to Bishops Deacons in generall appertaineth to all husbands that they rule their owne house honestly and againe that they be such as can rule their children well and their owne housholds The care of many husbands is in this respect commended in Scripture as of Abram of Iaakob of Iosuah of Dauid the Ruler at Galile and of many other That the wife also ought to be an helpe to him therein is very euident for the Apostle layeth it expresly to their charge that they gouerne the house would the Wise man haue so highly commended a wife for well gouerning her husbands house if it had not appertained to her It is very likely that wise Abigail had a great hand in gouerning Nabals house because the seruants made complaint to her of Nabals churlishnesse and because she had the seruants at command readily to doe what she would haue them yea also because she could so readily prepare such store of prouision for Dauid and his men as she did Hence is it that the wife is called mistresse of the house as well as the husband master of the house Obiect A woman is not to teach nor to vsurpe authoritie ouer the man Answ 1. That branch of teaching hath respect to publike assemblies and Churches in which she may not
then to keepe in their tongues with bit and bridle but most of all to take heed that their husbands taste not of the bitternesse thereof no not though they should by some ouersight of their husbands be prouoked It is to be noted how Salomon calleth the iarres which are betweene man and wife the contentions of a wife whereby he intimateth that she commonly is the cause thereof either by prouoking her husband or not bearing with him §. 16. Of a wiues speech of her husband in his absence The reuerence which a wife beareth to her husband must further be manifested by her speeches of him in his absence So did Sarah manifest her reuerence and so must all such as desire to be accounted the daughters of Sarah The Church speaking of her Spouse doth it with as great reuerence as if she had spoken to him It was for honour and reuerence sake that the Virgin Mary called Ioseph the Father of Iesus when she spake of him This sheweth that a wiues reuerend speeches in presence of her husband and to his face are not in flatterie to please him and fawne vpon him but in sinceritie to please God and performe her dutie Contrary therefore to their dutie deale they who in presence can afford the fairest and meek est speeches that may be to their husbands face but behinde their backs speake most reproachfully of them §. 17. Of a wiues obedience in generall Hitherto of a wiues reuerence it followeth to speake of her obedience The first law that euer was giuen to woman since her fall laid vpon her this dutie of Obedience to her husband in these words Thy desire shall be to thine husband and he shall rule ouer thee How can an husband rule ouer a wife if she obey not him The principall part of that submission which in this text and in many other places is required of a wife consisteth in obedience and therefore it is expresly commended vnto wiues in the example of Sarah who obeyed Abraham Thus by Obedience doth the Church manifest her subiection to Christ The place wherein God hath set an husband namely to be an head the authoritie which he hath giuen vnto him to be a Lord and Master the duty which he requireth of him to rule doe all require obedience of a wife Is not obedience to be yeelded to an Head Lord and Master Take away all authoritie from an husband if ye exempt a wife from obedience Contrary is the stoutnesse of such wiues as must haue their own will and doe what they list or else all shall be out of quiet Their will must be done they must rule and ouer-rule all they must command not only children and seruants but husbands also if at least the husband will be at peace Looke into families obserue the estate and condition of many of them and then tell me if these things be not so If an husband be a man of courage and seeke to stand vpon his right and maintaine his authoritie by requiring obedience of his wife strange it is to behold what an hurly burly she will make in the house but if he be a milke-sop and basely yeeld vnto his wife and suffer her to rule then it may be there shall be some outward quiet The ground hereof is an ambitious and proud humour in women who must needs rule or else they thinke themselues slaues But let them thinke as they list assuredly herein they thwart Gods ordinance peruert the order of nature deface the image of Christ ouerthrow the ground of all dutie hinder the good of the family become an ill patterne to children and seruants lay themselues open to Satan and incurre many other mischiefes which cannot but follow vpon the violating of this maine duty of Obedience which if it be not performed how can other duties be expected §. 18. Of the cases wherein a wife hath power to order things of the house without her husbands consent A wiues obedience requireth Submission Contentment  Submission in yeelding to her husbands minde and will Contentment in resting satisfied and content with his estate and abilitie That Submission consisteth in two things First in abstaining from doing things against her husbands minde Secondly in doing what her husband requireth The former of these requireth that a wife haue her husbands consent for the things which she doth For the better cleering whereof we are to consider 1. What kinde of husbands they must be whose consent is required 2. How many waies his consent may be giuen 3. What are the things whereabout his consent is to be expected For the first as on the one side it oft falleth out that a wife prouident and religious man is maried to a foolish woman a very ideot that hath no vnderstanding of whom there can be no question but that such a wife is to doe nothing of her selfe and of her owne head but altogether to be ordered by her husband So on the other side it oft falleth out that a wise vertuous and gratious woman is maried to an husband destitute of vnderstanding to a very naturall as we say or a â—renzy man or to one made very blockish and stupid vnfit to manage his affaires through some distemper wound or sicknesle In such a case the whole gouernment lieth vpon the wife so as her husbands consent is not to be expected Quest What if the husband be a wicked and prophane man and so blinded and stupified in his soule doth not this spirituall blindnesse and blockishnese giue a religious wife as great libertie as naturall stupiditie Answ No verily For S. Peter exhorteth faithfull wiues that were maried to Infidell husbands to be subiect to them and that in feare The reason is cleare For spirituall blindnesse disableth not from ciuill gouernment indeed nothing that such a man doth is acceptable to God or auailable to his owne saluation but yet it may be profitable to man a wicked man may be prouident enough for wife children and whole family in outward temporall things Againe it oft falleth out that an husband is a long time farre off absent from the house sometimes by reason of his calling as an Ambassadour Souldier or Mariner sometimes also carelesly or wilfully neglecting house goods wife children and all and in his absence hath left no order for the ordering of things at home in this case also there is no question but that the wife hath power to dispose matters without her husbands consent prouided that she obserue those rules of Gods word concerning iustice equitie truth and mercie which an husband in his disposing of them ought to obserue The first of these cases declareth an impotencie in the husband the other an impossibilitie for him to order matters wherefore the wife being next to the husband the power of ordering things is diuolued on her she is not bound to haue his consent §. 19.
Of diuers kindes of consent II. A consent may be generall or particular A generall consent is giuen when without distinct respect to this or that particular libertie is granted to a wife by her husband to doe all things as seemeth good in her owne eyes That excellent good wife and notable good house-wife that is set forth by the Wise-man had such a consent For first it is said The heart of her husband trusteth in her and then it is inferred that she ordereth all the things of the house whereof many particulars are there specified Whence I gather that her husband obseruing her to be a godly wise faithfull and industrious woman gaue her power and liberty to doe in the house-hold affaires what she thought good he being a publike magistrate for he was knowne in the gates sitting among the Elders of the land and accordingly she vsed her liberty A particular consent is that which is giuen to one or more particular things as that consent which Abraham gaue to Sarah about Hagar and that which Elkanah gaue to Hanna about tarrying at home till her childe was weined This particular consent may be expressed or implied An expressed consent is when the husband manifesteth his good liking by word writing message or signe and that whether his consent be asked as was noted in the example of Elkanah or freely offered An implicit consent when by any probable coniecture it may be gathered that the husbands will is not against such a thing though he haue not manifested his minde concerning that very particular This implicit consent may be gathered either by his silence when he is present to see a thing done or otherwise hath knowledge thereof or else when he is absent by his former cariage or disposition in other like cases The Scripture accounteth an husbands silence when he knoweth a thing and may but doth not forbid it to be a consent as in the case of a wiues vow For any thing we read to the contrary the Shunemite had no other consent to prepare a chamber for the Prophet and to goe vnto him then her husbands silence and not forbidding it when he knew it As for the other kinde of implicit consent it may be set forth in this following instance suppose a good wife hath an husband whom she knoweth by his former cariage and disposition to be a pittifull and charitable man taking all occasions to shew mercy and in his absence there falleth out a fit and needfull occasion of shewing mercy if she take that occasion to shew mercy she hath an implicit consent for she may well thinke that if her husband knew it he would approue what she doth It is to be supposed that Annah vpon some such ground vowed her childe to God For it is not likely that she who would not tarry at home to weine her childe without her husbands consent would much lesse vow him to the Lord which was a farre greater matter without some perswasion of her husbands good liking thereof Now that a wife may shew she dealeth vprightly in this case vpon a true perswasion of her heart concerning her husbands minde she ought when conueniently she can to make known to her husband what she hath done as without all question Annah did and so much may be gathered out of these words which Elkanah vttered to Annah the Lord establish his word §. 20. Of the things whereabout a wife must haue her husbands consent The things whereabout an husbands consent is to be expected are such as he by vertue of his place and authoritie hath power to order as for example ordering and disposing the goods cattell seruants and children of the family entertaining strangers yea also ordering euen his wiues going abroad and making of vowes with the like now then distinctly to lay downe a wiues dutie in this first branch of obedience it is this A wife must doe nothing which appertaineth to her husband authoritie simply without or directly against his consent Doe not these words of that old law thy desire shall be to thy husband imply as much I deny not but that there may be sundry things proper and peculiar to a wife wherein I will not restraine her libertie and therefore I vse this phrase which appertaineth to her husbands authoritie And I grant the forenamed generall and implicit consent to be a true consent so as there needeth not an expresse particular consent for euery thing and therefore I haue added these clauses simply without or directly against consent That is done simply without consent which is done without all warrant from the husband and that so couertly as she is afraid it should come to his notice imagining he would by no meanes like it As Rahels taking her fathers idols without all consent of Iaakob That is done directly against consent which is expresly forbidden and disclaimed by the husband But to descend to the particulars before mentioned First concerning the goods of the family It is a question controuerted whether the wife haue power to dispose them without or against the husbands consent Before I determine the question I thinke it needfull to declare 1. What goods 2. What occasion of giuing the question is about §. 21. Of the things which a wife may dispose without her husbands consent 1. For the goods some are proper and peculiar to the wife others are common Goods proper to the wife are such as before mariage she her selfe or her friends except from the husband to her sole and proper vse and disposing whereunto he also yeeldeth or such as after mariage he giueth vnto her to dispose as she please suppose it be some rent annuity fees â—ailes or the like These kindes of goods are exempted out of the question in hand the wife hath liberty to dispose them as she please without any further consent then she had by vertue of her hausbands former grant To these I may referre other goods but of another nature namely such as some friend of hers suppose father mother brother or any other obseruing her husband to be a very â—ard man not allowing sufficient for her selfe much lesse to distribute on charitable vses shall giue vnto her to dispose as â—e please charging her not to let her husband know thereof How because it is in the power of a free doner to order his â—ift as he please and because he so ordereth this gift as he will not haue her husband know of it I doubt not but she may of her selfe according to the doners minde without her husbands consent dispose such goods She is herein but as a â—offee in trust Againe of common goods some are set forth by the husband to be spent about the family other he reserueth for a â—ocke or to lay forth as he himselfe shall see occasion Concerning those which are set forth to be spent I doubt â—ot but the wife hath power
but in wiuelike subiection are little more dutifull Let this be taken for a fault and it will be the sooner amended §. 45. Of a wiues readinesse to come to her husband when he requires it Another particular instance of a wiues readinesse to yeeld vnto her husbands commandement is to come to her husband when her husband requireth it either by calling her or sending for her The forenamed wiues of Iaakob being sent for to their husband in the field where he was made no excuse but came presently So farre ought wiues herein to subiect their wills to their husbands that though it may seeme to them some disparagement to come yet if their husbands will haue it so they must yeeld otherwise they seeme euen to despise their husbands Contrary is Vashtie-like stoutnesse when wiues thinke and say it is a seruants part to come when they are called or sent for and they will neuer yeeld to be their husbands seruants to come at his command By the same reason may all duties of subiection be reiected But for this particular let such stout dames note the issue of Vashties stubbornnesse As many excuses might be alleaged for her as I thinke for any for First she was royally descended being the daughter of a King Secondly she was then among the honourable women of the kingdome Thirdly the King was in drinke when he sent for her Fourthly he sent for her to shew her beautie before multitudes of men which was not seemely But all these were not sufficient to excuse her fault and free her from blame First though she were of royall parentage yet she was a wife and her husband sent for her Secondly being among the noble women of the kingdome she should the rather haue shewed her selfe a patterne of subiection in this kinde Thirdly though he were in drinke yet remained he an husband and the thing which he commanded was not such but that she might haue done it without sinne Fourthly if she thought the thing vnseemely she should first haue vsed all the faire meanes she could to haue beene spared but if by all she could not haue preuailed then the thing being not simplie vnlawfull and a sinne she should haue yeelded Obiect Her fault was not in that as a wife she came not to her husband but in that as a subiect she came not to her Soueraigne Answ Her fault was in both and in the iudgement passed against her that former was most vrged namely that by her example all women might learne to despise their husbands 2. Obiect Her fact is so censured but by heathen men that had no vnderstanding of Gods word Answ 1. The holy Scripture by the seuerall circumstances so distinctly noted intimateth that her rebellious fact was a notorious fault and accordingly both iudicious commenters and also Preachers doe taxe her of sinfull disobedience to her husband 2. Though they were heathen yet they shewed what subiection is required of wiues to their husbands by the very light of nature whereby this sinne is aggrauated 3. Abimelech was but a heathen man yet his sentence concerning a womans subiection in these words he is to thee a couering of the eyes is taken to be iudicious and being approued by the holy Ghost to be a good proofe As for that particular of Uashtie why is it so largely recorded in the Scripture but for instruction and admonition vnto wiues §. 46. Of a wiues readinesse to doe what her husband requireth A third particular instance of a wiues readinesse to yeeld vnto her husbands commandement is to performe what businesse he requireth of her When of a sudden there came three men to Abram and he was desirous to entertaine them he bid his wife make readie quickly three measures of meale c. and she did it accordingly Ieroboam hauing a weightie occasion to send to Ahijah the Prophet thought it meet to send by his wife she accordingly though a Queene went she did as her husband would haue her Contrary is the humour of many wiues who will not doe any thing vpon command If such a wiues husband being desirous to entertaine a friend on the sudden shall vse Abrams phrase make readie quickly c. she will say let him come and doe it himselfe if he will haue it so quickly done I will not be his drudge or if hauing a matter of moment and secrecie he will his wife her selfe to doe it she will reply I am none of your seruants cannot you put it to one of them or doe it your selfe Yet will such wiues be ready to command their husbands to doe euery toy and if he doe it not they can reply is this such a matter and may not a wife speake to her husband Were the point of obedience well learned it would cast such wiues into another mould These few particulars may serue for direction in many hundreds I proceed to the other part of a wiues actiue obedience which respecteth the reproofes of her husband §. 47. Of a wiues meeke taking a reproofe The husband hauing authoritie ouer his wife by vertue thereof he hath power yea it is his dutie as there is needfull cause to rebuke her By iust consequence therefore it followeth that it is her dutie to yeeld obedience thereunto Which ought the rather to be done because the chiefest triall of sound obedience lieth herein For nothing goeth so much against ones stomach as reproofe she that yeelds when she is rebuked will much more when she is intreated This point of obedience is manifested two waies 1. By meeknesse in taking a reproofe 2. By endeuour to redresse what is iustly reproued The very point of obedience especially consisteth in this latter the former is as a good preparatiue thereunto without which it will hardly be done at least not well done Meeknesse in this case is one of the most principall fruits of that meeke and quiet spirit which S. Peter commendeth vnto wiues Howsoeuer Rachel iustly deserued blame for comming in a fuming chafe and with an imperious command to her husband yet in that she meekly tooke his sharpe reproofe for she replied not against it but meekly gaue a direction for the better accomplishment of her desire her example is commendable commendable I say not in the matter of her direction but in her patient bearing of reproofe Much wisdome may be learned hereby for when any meekly take a reproofe thereby they suppresse their passion and keepe it from rising as a cloud before their vnderstanding and darkning it and so may they better iudge of the matter reproued whether it be iust or no and whether it need redresse or no whereof they who are impatient of reproofe and fret and fume against it cannot so well iudge The virgin Mary made good vse of Christs reprouing her and thereby learned and taught a good point of wisdome namely so to referre our affaires to
him as a token of his fauour and as an helpe meet for him to be in his bosome and euer in his sight yea to be no more two but one flesh loue God whom he hath not seene If any man saith he loueth God and hate his wife he is a lier Let husbands therefore by louing their wiues giue euidence that they loue God §. 4. Of an husbands wise maintaining his authoritie All the branches which grow out of this root of loue as they haue respect to husbands duties may be drawne to two heads 1. A wise maintaining of his authoritie 2. A right managing of the same That these two are branches of an husbands loue is euident by the place wherein God hath set him which is a place of authoritie for the best good that any can doe and so the best fruits of loue which he can shew forth to any are such as are done in his owne proper place and by vertue thereof If then an husband relinquish his authoritie he disableth himselfe from doing that good and shewing those fruits of loue which otherwise he might If he abuse his authoritie he turneth the edge and point of his sword amisse in stead of holding it ouer his wife for her protection he turneth it into her bowels to her destruction and so manifesteth thereby more hatred then loue Now then to handle these two seuerally and distinctly I. That an husband ought wisely to maintaine his authoritie is implied vnder this Apostolicall precept Husbands dwell with your wiues according to knowledge that is as such as are well able to maintaine the honour of that place wherein God hath set you not as sots and fooles without vnderstanding The same is also implied vnder the titles of preheminence which the Scripture attributeth to husbands as Lord Master head guide image and glory of God c. The honour and authoritie of God and of his Sonne Christ Iesus is maintained in and by the honour and authoritie of an husband as the Kings authoritie is maintained by the authoritie of his Priuy Councell and other Magistrates vnder him yea as an husbands authoritie is in the family maintained by the authoritie of his wife for as the man is the glory of God so the woman is the glory of the man The good of the wife her selfe is thus also much promoted euen as the good of the body is helped forward by the heads abiding in his place should the head be put vnder any of the parts of the body the body and all the parts thereof could not but receiue much dammage thereby euen so the wife and whole family would feele the dammage of the husbands losse of his authoritie 1. Quest Is it in the power of the husband to maintaine his owne authoritie Answ Yea in his more then in any others for note the counsell of the Apostle to Timothie though in another case yet very pertinent to this purpose Let no man despise thy youth It was therefore in Timothies power to maintaine his honour and not to suffer it to be despised and so is it in an husbands power 2. Quest How may an husband best maintaine his authoritie Answ That direction which the Apostle giueth to Timothie to maintaine his authoritie may fitly be applied for this purpose vnto an husband Be an ensample in conuersation in loue in spirit in faith and in purenesse as if he had said If thou walke before them worthy of thy place and calling and worthy of that honour and respect which is due thereunto shewing forth the fruits of loue faith and other like graces assuredly they will reuerence thy youth but if otherwise thou carrie thy selfe basely and not beseeming a minister thou giuest them iust occasion to despise thee Euen thus may husbands best maintaine their authoritie by being an ensample in loue grauitie pietie honesty c. The fruits of these and other like graces shewed forth by husbands before their wiues and family cannot but worke a reuerend and dutifull respect in their wiues and whole house towards them for by this means they shall more cleerely discerne the image of God shine forth in their faces Obiect Very goodnesse and grace it selfe is hated of wicked and vngodly wiues it was an act of pietie that made Michal despise Dauid Answ 1. Grant it to be so yet this may be a good direction for such husbands as haue not such wicked wiues 2. This doth not alwaies so fall our no nor yet for the most part in those that are wicked true vertue and integritie doth oft cause admiration in such as loue it not 3. Though some be of so crooked and peruerse a disposition as to take occasion of contempt where none is giuen yet shall that husband iustifie himselfe before God and man that carryeth himselfe worthy of his place §. 5. Of husbands losing their authoritie Contrary is their practise who by their profanenesse riotousnesse drunkennesse lewdnesse lightnesse vnthriftinesse and other like base carriage make themselues contemptible and so lose their authoritie though a wife ought not to take these occasions to despise her husband yet is it a iust iudgement on him to be despised seeing he maketh himselfe contemptible Contrary also to the forenamed directions is the sterne rough and cruel carriage of husbands who by violence and tyranny goe about to maintaine their authority Force may indeed cause feare but a slauish feate such a feare as breedeth more hatred then loue more inward contempt then outward respect And contrary is their seruile disposition who against their owne iudgement yeeld to the bent of their wiues minde in such things as are vnlawfull they will lose their authority rather then giue discontent to their wiues which is a fault expresly forbidden by the law and yet a fault whereinto not only wicked Ahab but also wise Salomon fell how heinous a fault and how grieuous a fall this was in Salomon the fearefull issue thereof sheweth Like to him not in wisdome but in this point of egregious folly are such as vpon their wiues instigation suffer Priests and Iesuites to lurke and celebrate Masses in their houses and yeeld to be present thereat themselues Like to Ahab are such Magistrates as suffer their wiues to ouersway them in course of Iustice hence it commeth to passe that more petitions and suites are made to the wiues of Magistrates in the cases of Iustice then to the Magistrates themselues and the fauour of their wiues is more esteemed then their owne so as the power of gouerning and the maine stroke in determining matters is from their wiues they are but the mouthes and instrument of their wiues in so much as among the common people the title of their places and offices is giuen to their wiues Some husbands suffer this by reason of their fearefull and foolish disposition wanting courage and wisdome to maintaine the honour of their places against the
forward and cheerefull ought he to shew himselfe in granting his wiues request then any others prouided notwithstanding that her desire be of that which may lawfully be granted to yeeld in things vnlawfull is to lose his authoritie as was shewed before §. 17. Of husbands harshnesse to their wiues Contrary is the harshnesse of their disposition who yeeld to their wiues request as an hard-milch-cow letteth downe her milke not without much adoe whereby the grace of all their yeelding is taken away There can be no courtesie in yeelding when it is against their minde and will forced from them their wiues must aske and intreat againe and againe yea be forced to vse the mediation of others to perswade their husbands to yeeld to their request before they will yeeld if at all they yeeld What is this but to proclaime to all the world that there is no affection in them to their wiues If a wiues breath be strange to her husband assuredly his heart is first strange to her which is the readie way to make him set his heart on strange women §. 18. Of husbands forbearing to exact all that they may As a wiues reuerence so also her obedience must be answered with her husbands courtesie In testimony whereof An husband must be ready to accept that wherein his wife sheweth her selfe willing to obey him He ought to be sparing in exacting too much of her in this case he ought so to frame his cariage towards her as that obedience which she performeth may rather come from her owne voluntary disposition from a free conscience to God-wards euen because God hath placed her in a place of subiection and from a wiue-like loue then from any exaction on her husbands part and as it were by force Husbands ought not to exact of their wiues whatsoeuer wiues ought to yeeld vnto if it be exacted They must obserue what is lawfull needfull conuenient expedient fit for their wiues to doe yea and what they are most willing to doe before they be too peremptorie in exacting it For example 1. Though the wife ought to goe with her husband and dwell where he thinkes meet yet ought not he vnlesse by vertue of some vrgent calling he be forced thereto remoue her from place to place and carrie her from that place where she is well setled without her good liking Iaakob consulted with his wiues and made try all of their willingnesse before he carried them from their fathers house 2. Though she ought cheerefully to entertaine what guests he bringeth into the house yet ought not he to be grieuous and burdensome therein vnto her the greatest care and pains for entertaining guests lyeth on the wife she ought therefore to be tendred therein If he obserue her conscionable and wise well able to manage and order matters about house yet loth to doe any thing without his consent he ought to be ready and free in yeelding his consent and satisfying her desire as Elkanah and if she be bashfull and backward in asking consent he ought voluntarily of himselfe to offer it yea and to giue her a generall consent to order and dispose matters as in her wisdome she seeth meet as the said Elkanah did Doe saith he to his wife what seemeth thee good and the husband of that good housewife which Salomon describeth A generall consent is especially requisite for ordering of houshold affaires for it is a charge laid vpon wiues to guide the house whereby it appeareth that the businesses of the house appertaine and are most proper to the wife in which respect she is called the hous-wife so as therein husbands ought to referre matters to their ordering and not restraine them in euery particular matter from doing any thing without a speciall licence and direction To exemplifie this in some particulars it appertaineth in peculiar to a wife 1. To order the decking and trimming of the house 2. To dispose the ordinary prouision for the family 3. To rule and gouerne maid seruants 4. To bring vp children while they are young with the like These therefore ought he with a generall consent to referre to her discretion with limitation only of these two cautions 1. That she haue in some measure sufficient discretion wit and wisdome and be not too ignorant foolish simple lauish c. 2. That he haue a generall ouersight in all and so interpose his authority as he suffer nothing that is vnlawfull or vnseemly to be done by his wife about house children seruants or other things for 1. The generall charge of all lieth principally vpon him 2. He shall giue an account vnto God for all things that are amisse in his house 3. The blame of all will also before men lie vpon him But those two cautions prouided he ought together with his generall consent put trust in his wife as Potiphar did in Ioseph making herein a difference betwixt a wife and all others whether children of yeeres friends or seruants whom he imployeth in his affaires Them in euery particular he may direct for matter and manner and take a strait account of them for expences laid out or other things done because what they doe is wholly and only for another To his wife who is a ioynt parent of his children and gouernour of his house to whose good the husbands wealth redoundeth and in that respect doth for her selfe that which she doth for her husband greater liberty and licence must be giuen §. 19. Of husbands too much strictnesse towards their wiues Contrary is the rigour and austeritie of many husbands who stand vpon the vttermost step of their authoritie and yeeld no more to a wife then to any other inferiour Such are they 1. Who are neuer contented or satisfied with any dutie the wife performeth but euer are exacting more and more 2. Who care not how grieuous and burdensome they are to their wiues grieuous by bringing such guests into the house as they know cannot be welcome to them burdensome by tu frequent and vnseasonable inuiting of guests or imposing other like extraordinary businesses ouer and aboue the ordinary affaires of the house Too frequent imposing of such things cannot but breed much wearisomnesse Vnseasonable as when the wife is weake by sicknesse childe-bearing giuing sucke or other like meanes and so not able to giue that contentment which otherwise she would cannot but much disquiet her and giue her great offence 3. Who hold their wiues vnder as if they were children or seruants restraining them from doing any thing without their knowledge and particular expresse consent 4. Who are ouer busie in prying into euery businesse of the house and will haue their hand in all Besides that such husbands afford no opportunity to their wiues of giuing proofe of that vnderstanding wit wisdome care and other gifts which God hath endowed them withall they take away that maine
God which she maketh the ground of her scruple Answ He must first labour to resolue her conscience by a plaine discouery of her error which is a true and a great token of loue if notwithstanding all that he can doe in that kinde she cannot be brought to yeeld to that which he would haue then he must carefully obserue these two things 1. Whether her refusing to yeeld be an obstinacy or weakenesse 2. Whether it be about a sleight or weighty matter By the reasons which she rendreth and her manner of pressing them he may discerne whether weakenesse or obstinacy make her stand out against him if the reason which she resteth on taken from Gods word be doubtfull and to one that hath not a good sound iudgement and a sharpe discerning wit it may appeare to make something for her it is to be presupposed that there is more weakenesse then stoutnesse in her But if she can render no good reason but only take euery shew that any way seemeth to incline to her words and peremptorily holdeth the conclusion and stifly standeth on her owne resolution though the vanity of her pretences be euidently discouered to her so as she hath not any thing further to obiect or if she render no reason at all but her owne thought conceit and will and yet refuseth to yeeld surely obstinacy possesseth her heart In case of obstinacy it is very expedient that an husband stand vpon his power to maintaine his authority and by the best wisdome he can vsing only such meanes as are lawfull bring her to yeeld from her stoutnesse to that which he requireth especially if the matter be weighty as in case a religious man haue been maried to a Popish wife and she by no reason will be moued to forbeare going to Masse or yeeld to goe to the preaching of the Gospell But if through weakenesse she cannot be perswaded of the lawfulnesse of that her husband requireth and the matter required be of no great consequence nor the weakenesse of her conscience cause any great error an husband ought so farre to manifest his mildnesse as to forbeare to presse her conscience §. 28. Of an husbands forbearing to presse things vnbeseeming a wiues place 3. Things vnbeseeming the place of a wife are dishonourable vnto her for an husband to vrge his wife by strict charge to doe them implieth more rigorousnesse then mildnesse Had the spirit of that stout Monarch Ahashuerosh beene more milde towards his wife he would not haue so farre pressed his wife vnto so vnseemly a thing as he did namely to come before all his Princes and people to make shew of her beautie It is true indeed as we shewed before that she offended in refusing to yeeld thereunto he peremptorily requiring it but that offence on her part doth not justifie his fact and free him from all blame it is noted that he was merry with wine when he gaue that commandement whereby is intimated that his practise was more beseeming a drunken then a sober man such is their practise who exact of their wiues to doe such businesses as beseeme maid-seruants rather then wiues or strumpets rather then honest women as to goe to tauernes ale-houses play-houses and such places where light companions be §. 29. Of an husbands pressing his authoritie in weighty matters 4. To vse a mans authoritie about weightie matters matters of moment maketh it to haue such weight in it as it will much better be regarded for thus a wife will either be brought to yeeld vnto that which is commanded or to condemne her selfe for not yeelding yea thus a wife may see that it is not his owne will so much which maketh him to vse his authoritie in commanding as the necessitie of the thing it selfe which redoundeth especially to her good that doth it for the performance of a dutie is for the most part most aduantageable to the partie that performeth it so as hereby an husband sheweth loue to his wife in pressing that which he presseth This token of loue that it may the better appeare it is behouefull that an husband adde to his commandement iust weightie reasons that thereby his wife may the better discerne the meetnesse lawfulnesse expediencie and necessitie of the things commanded We know that all the things which God commandeth are weightie and necessarie yea his will being the very rule and ground of all goodnesse maketh things absolutely necessarie yet vnto his commandements he vseth to adde weightie reasons shewing on the one side the benefit and blessednesse that will come to such as obey his commandements and on the other side the mischiefe and miserie that will fall on their pates who refuse to obey whereby he sheweth the great good respect which he beareth to vs and the earnest desire he hath of our good Thus may an husband euen in his commandements shew much loue and kindnesse §. 30. Of husbands too great pride in commanding Contrary is the peremptorie pride of husbands when they will haue their owne will done it booteth not whether the thing commanded be lawfull or vnlawfull whether their wiues consciences can yeeld vnto it or no whether it stand with the honour of their places or no and whether it be weightie or light their will it is it should be done and done it shall be there is all the reason they will giue Some thinke it a glory to command what they list and thinke that there is no proofe of their authoritie and of their wiues subiection but in such things as vpon their own will without any further ground or reason they command If such husbands meet with confronts if though they command much they finde not answerable performance they may thanke themselues who runne the ready course to haue their authoritie contemned and euen troden vnder foot §. 31. Of husbands rare and milde vsing their commanding power Respect must be had by husbands to the manner of vsing their authoritie in commanding as well as to the matter In regard of the manner his commandements must be 1. Rare not too frequent 2. By way of intreating not too peremptorie Authoritie is like a sword which with ouer much vsing will be blunted and so faile to doe that seruice which otherwise it might when there is most need A wise graue peaceable man may alwayes haue his sword in readinesse and that also very bright keene and sharpe but he will not be very ready to plucke it out of his scabberd he rather keepeth it for a time of need when it should stand him in most steed Such husbands therefore as are too frequent in their commands shew themselues nor graue nor wise nor louers of peace As the vse of an husbands authoritie in commanding must be rare so when there is occasion to vse it it must be with such mildnesse and moderation tempered so as according to Saint Pauls example though he haue power to command that which is
coniunction and very vnion that is betwixt man and wife suffereth not such dealing to passe betwixt them The wife is as a mans selfe They two are one flesh No man but a frantike furious desperat wretch will beat himselfe Two sorts of men are in Scripture noted to cut and lanch their owne flesh idolaters as the Baalites and Daemoniacks as he that was possessed with a legion of deuils Such are they who beat their wiues either blinded in their vnderstanding or possessed with a deuill Obiect He that is best in his wits will suffer his body to be pinched pricked lanched and otherwise pained if it be needfull and behoofull Answ 1. A mans heart will not suffer him to doe any of these himselfe their are Chirurgions whose office it is to doe such things if the Chirurgion himselfe haue need of any such remedy for his owne body he will vse the helpe of another Chirurgion If the case so stand as a wife must needs be beaten it is fitter for an husband to referre the matter to a publike Magistrate who is as an approued and licensed Chirurgion and not to doe it with his owne hands 2. Though some parts of the body may be so dealt withall yet euery part may not as the heart which the wife is to the man 3. The comparison holdeth not For the fore-named pinching lanching c. is no punishment for any fault as the beating of a wife in question is there is no question but a man that hath skill may if need be open a veine lanch a boile splinter a broken bone or disioynted ioynt in his wiues body which may be more painfull then correction and herein the comparison holdeth but not in the other 2. Obiect There is as neere a coniunction betwixt Christ and his Church as betwixt man and wife yet Christ for beareth not to correct and punish his Church Answ There is a double relation betwixt Christ and the Church he is an husband vnto it hauing made it of his flesh and of his bones and a supreme Lord ouer it hauing all power in heauen and earth committed vnto him In this latter respect he punisheth not in the former An husband is not such a supreme Lord ouer his wife therefore Christs example is no warrant to him 4. There is no hope of any good to proceed from an husbands beating of his wife for where the party corrected is perswaded that the party which correcteth hath no authority or right so to doe it will not be brought patiently to take it but will resist and striue if it be possible to get the mastery Let a stranger strike such a childe of yeeres or a seruant as will patiently beare many stroakes at a parents or masters hand they will turne againe at that stranger and indeauour to giue him as good as he brings now a wife hauing no ground to be perswaded that her husband hath authority to beat her what hope is there that she will patiently beare it and be bettered by it Or rather is it not likely that she will if she can rise against him ouer-master him as many doe and neuer doe any duty aright A fault in a wife is not taken away but increased by blowes Obiect Smart and paine may make her dread her husband stand in awe of him and doe her duty the better Answ Such dread and awe beseemes neither the place of an husband to exact it nor the place of a wife to yeeld it Though perforce she may be brought to yeeld some outward subiection yet inward hatred of her husbands person may be ioyned therewith which is as bad if not worse then outward disobedience Obiect She may be of so outragious a disposition as but by force she will not be kept in any compasse 1. Answ It hath beene of old time answered that no fault should be so great as to compell an husband to beat his wife 2. Answ Other forceable meanes may be vsed besides beating by her husbands hands she may be restrained of libertie denied such things as she most affecteth be kept vp as it were in hold and if no other meanes will serue the turne be put ouer to the Magistrates hands that if she be of so seruile a disposition as by no other meanes she will be kept vnder then by feare and force by smart and paine she may feare the Magistrate and feele his hand rather then her husbands Obiect If a wife waxe so mannish or rather mad as to offer to strike and beat her husband may he not in that case beat her to make her cease her outrage Answ I doubt not but that that good prouision which is made in law to preserue a mans life may be applied to this purpose The law simply condemnes all murther yet if a man be so assaulted as there is no way to preserue his owne life but by taking away his life that assaults him it condemneth not him as a murtherer because he did it in defence of himselfe So if an husband be set vpon by his wife it is lawfull and expedient that he defend himselfe and if he can doe it no other wayes but by striking her that is not to be reckoned an vnlawfull beating her §. 45. Of an husbands bearing with his wines infirmities Hither to of the husbands auoiding of offence a word concerning his bearing with offence A generall dutie it is common to all of all sorts to beare one anothers burden in which extent euen a wife is to beare her husbands burden because he as euery one else is subiect to slip and fall and so hath need to be supported Yet after a more speciall and peculiar manner doth this dutie belong to an husband and that in two respects 1. Of the two he is more bound then his wife because in relation to his wife he is the stronger for she is the weaker vessell 1. Pet. 3. 7. But the strong are most bound to beare with the infirmities of the weake Rom. 15. 1. 2. He is bound to beare with his wife more then with any other because of that neere coniunction which is betwixt them he that cannot beare with his wife his flesh can beare with no bodie The reason alleaged by the Apostle to moue a man to dwell with his wife according to knowledge and to giue honour to her intimated in this phrase as to the weaker vessell sheweth that this is a peculiar dutie belonging to an husband wherein and whereby he may both manifest his knowledge and wisdome and also doe honour to his wife For why is he put in minde of her weaknesse but to shew he should beare with her As that phrase intimateth the dutie so also it intimateth a good reason to inforce it For pretious things whereof we make high account the weaker they be the more tenderly and charily are they handled as Cheney dishes and christall glasses and of all parts of
points which are 1. The order 4. The qualitie thereof 2. The truth 5. The quantitie  3. The cause 6. The continuance  I. For the Order Christ began to loue his Church he mafested his loue to her before she loued him as the aire heated by the Sunne is hote and a wall on which the Sun-beames smite giueth a reflexion of heat backe againe so the Church as it were heated and warmed at heart by the sence of Christs loue loued him as the Apostle expresly noteth We loue him because he loued vs first and the Church her selfe acknowledgeth saying Because of the sauour of thy good ointments wherewith we are reuiued and cheered the virgins loue thee There is in vs by nature no sparke of loue at all if Christ by his louing of vs first did not instill loue into vs we could no more loue him then a liuing bird rise out of a cold egge if it were not kept warme by the dammes sitting vpon it Thus must an husband first begin to loue his wife His place of eminencie and authority requireth that he should be to his wife a guide which title is expresly giuen to him by the holy Ghost to teach him to goe before her and by his example to instruct and incite her to doe her dutie What a shame would it be for a man who is the Image and glory of God the head of his wife in the same place to her that Christ is to his Church to be prouoked by his wiues wiue-like carriage she being the weaker vessell vnder him to learne of him to loue her Reasons there be to stirre vp a wife to indeauour to preuent her husband in doing her dutie which if she doe it is the greater glory to her but this patterne of Christ should stirre him much more to striue to goe before her §. 62. Of husbands repaying vnkindnesse for loue Contrary is their disposition who hauing louing and dutifull wiues are notwithstanding nothing moued to loue them againe but are as vnkinde and churlish as if they had the most â—eeuish and peruerse wiues that could be But what shall we say of such as loue their wiues the lesse yea and hate them for their forwardnesse to loue and in testimony of true loue to performe all good dutie What but that they are very deuils â—ncarnate For it is the deuils property to ouercome good with cuill These make the doctrine of a wiues subiection to seeme harsh and a carefull performance thereof an heauy burden Neuer shall they partake of Christs loue that in their place â—ew themselues so vnlike to Christ §. 63. Of the truth of husbands loue II. The truth of Christs loue was manifested by the fruits thereof to his Church He gaue himselfe for it It was therefore not in word only no nor only in heart but in deed also Thus his loue proued profitable and beneficiall to his Church which thereby was clensed and made a glorious Church Had he only borne a tender compassion and pittifull affection towards it or laboured only with comfortable and sweet words to vphold and succour it it had still laine polluted with sinne in the power of the deuill and vnder Gods wrath and so receiued no profit and benefit at all So must husbands loue their wiues in truth and in deed Such a loue is required of a man to his brother much more therefore to his wife who is not only a sister as the Apostle expresly stileth her but neerer then sister mother daughter friend or any other whatsoeuer This therefore serueth to presse the practise of all the forenamed duties appertaining to an husband §. 64. Of husbands dissimulation Contrary is their dissimulation and hypocrisie who make great shew of much loue and pretence of earnest affection vsing many outward complements but faile when they come to the truest triall the deed Some like suters or wooers will promise mountaines but not performe moul-hills others will coll and kisse their wiues much but trust them with nothing nor prouide for them things requisite there be that will weepe much when their wiues are sicke yet not afford physicke and such like things for their recouery yea many will carrie a faire face all their life long towards their wiues and at their death leaue them nothing to liue by Hence it is that many who by others are accounted to be very kinde husbands are by their wiues found to be farre otherwise If triall be made of husbands loue by their practise and performance of the forenamed duties it will be found that they for the most part come as farre short in loue as wiues in subiection §. 65. Of the freenesse of husbands loue III. The cause of Christs loue was his loue as Moses noteth He set his loue on you because he loued you His loue arose only and wholly from himselfe and was euery way free as there was nothing in the Church before Christ loued her to moue him to loue her so can there be nothing that he could hope for afterwards but what himselfe bestowed Indeed he delighteth in that righteousnesse wherewith as with a glorious robe she is clothed and with those heauenly graces wherewith as with pretious Iewels she is decked but that righteousnesse and those graces are his owne and of his free gift He presents it to himselfe a glorious Church In imitation hereof husbands should loue their wiues though there were nothing in wiues to moue them so to doe but only that they are their wiues yea though no future benefit could after be expected from them true loue hath respect to the obiect which is loued and the good it may doe thereunto rather then to the subiect which loueth and the good that it may receiue For loue seeketh not her owne Christs loue in this branch thereof should further moue husbands to doe what lieth in their power to make their wiues worthy of loue thus will it be in truth said that they dwell with their wiues according to knowledge and thus will their â—oue appeare to be as Christs loue free §. 66. Of husbands louing for aduantage Contrary is their loue which is only for their owne content â—nd aduantage Many can loue no further then they may haue â—ome bait to allure their affections as beauty wealth honour â—r the like by-respects or at least hope of some inheritance or â—ortion aboue that which they haue or of some fauour that they â—xpect from their wiues friends This cannot be a true sound â—â—ue such a man may be thought to loue his wiues beautie â—â—heritance and friends rather then his wife This loue cannot last §. 67. Of the puritie of husbands loue IIII. Christs loue for the qualitie is an holy pure chaste â—â—ue as he himselfe is so is his loue as is euident by the â—â—fect thereof for it moued him to sanctifie and clense his Church to make it a glorious Church without
annexed to it so it is the first that God gaue of any dutie to be performed vnto man The very order of the decalogue manifesteth the truth hereof The reason is cleere Honour due to parents is the ground of all the duties required in the second table for if dutie be not performed to such as we are bound vnto by some peculiar bond may we thinke that it will be performed to such as we are bound vnto at large Now of all to whom we are first and most bound and to whom we owe our first dutie our parents are the persons They therefore who are rebellious against their parents and refuse to doe their dutie to them will hardly performe dutie to any other Little hope that a disobedient childe will proue a profitable member in Church or common-wealth Absolom who was a rebellious childe proued but a traiterous subiect and Hophâ—â— and Phineas that refused to hearken to the voice of their father proued but sacrilegious Priests Wherefore if any precept of the second table be conscionably to be obserued as all are for the same law-maker gaue all and Christ hath said that the second table is like the first then is this of honouring father and mother among the rest and aboue the rest to be obserued at least if difference of obseruing any may be made But this particle first being set downe not simply but with a connexion of promise with it The first with promise we are duly to consider the promise thereof whence a fourth reason ariseth §. 64. Of Gods promise mouing children to obey their parents The fourth reason taken from Gods promise is both generally propounded and particularly exemplified Propounded in this clause first with promise Exemplified in the third verse For the Generall Gods promise made to the performance of any duty cannot but be a strong motiue to stirre vs vp to performe it Men hereby doe stirre vp and prouoke one another to performe any thing Thus Kings when they would faine haue their subiects doe this or that promise such and such rewards vnto them Thus masters incite their seruants parents their children and one man another If the promises of men incourage vs to performe the things which they giue vs in charge how much more ought the promise of God Men â—re deceitfull and may deale doubly pretending one thing with their mouthes and intending another with their heart â—nd neuer meane to performe what they promise But God is faithfull and true his words are as deeds his promises as performances so as he neuer maketh shew of more then he means â—o performe Againe mans power is limited though he truly â—â—tend what he promiseth yet in the performance he may faile â—ither in that he knew not his owne power but thought when â—e made the promise he could haue done more then in the eâ—ent he findeth he can doe or in that he is after wards by some occasion hindered or disabled But Gods power cannot be so â—aitned or hindered Besides men may be taken away before â—etime of performing their promise is come but God euer â—â—eth and changeth not If then mans promises be any moues to any thing much more Gods who euer remaineth the â—me Betwixt God and man there is no proportion no comâ—rison This motiue doth exceedingly commend Gods fatherly indulgencie towards vs and the earnest desire he hath of our good For he hath such power and authoritie ouer all his creatures that the very knowledge of his will ought to prouoke them to performe any dutie which he shall command and if they obey not he might presently execute vengeance vpon them But considering that we are his children and need many allurements to draw vs on by little and little he accordingly dealeth with vs. He standeth not wholly and only vpon his authoritie but addeth promises thereto for this is a commandement with promise If notwithstanding all this children refuse to obey their parents may not the Lord iustly expostulate the matter with them as sometimes in another case he did with the Israelites and say Iudge betweene me and these children what could I haue done more that I haue not done I gaue them an expresse charge to honour their parents I laid it downe in the first place as a maine and principall charge to incourage them to keepe it I added a promise of good to redound to themselues what could I doe more Doe not they iustly deserue vengeance that regard none of these Thus in that this is a commandement with promise we see how children disobedient to their parents are both rebellious against God in regard of the commandement which they transgresse and iniurious to themselues in regard of the promise which they make to be void and of no effect Of this particular promise see more in the first treatise § 97 98 c. The sixth Treatise The Duties of Parents §. 1. Of the heads of Parents duties EPHES. 6. 4. And ye Fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. NExt to childrens follow Parents duties which the Apostle layeth down in this fourth verse where he noteth 1. The duties 2. The parties 1. That are to performe the duties Fathers 2. To whom they are to be performed Children The duties are set downe 1. By prohibition 2. By precept  The prohibition noteth out one extreme which is ouermuch rigour Prouoke not to wrath The inference of the precept vpon the prohibition noteth out another extreme which is ouer-much-remisnesse The precept it selfe enioyneth to parents three duties 1. To nourish children namely with food apparrell and other like necessaries Nourish them 2. To nurture them namely with good discipline In nurture 3. To instruct them namely in the waies of God And admonition of the Lord. Nature teacheth Vnreasonable Creatures to doe the First Ciuility Reasonable Men  Second  Piety Christians  Third  To these heads may all the seuerall points which I shall deliuer concerning parents duties be referred That Parents may the better discerne how one dutie followeth another I will proceed in this order 1. The fountaine of all duties shall be declared 2. The streames that issue thence  The streames shall be diuided into two riuers In the first are those generall duties that are continually to be done In the second such particular duties as are to be applied to the seuerall ages of children There are two principall generall duties 1. Faithfull prayer to God 2. Vpright walking with God All the particulars may be comprised vnder this one head A prouident care And this hath respect 1. To the Infancy of children 2. To their Youth 3. To the time of their placing forth 4. To the time of parents departing out of this world §. 2. Of that Loue which parents owe to their children The Fountaine of parents duties is Loue. This is expresly enioyned to them Many approued examples are recorded
Masters after the flesh vers 5. 2. As to Christ vers 5.  3. As seruants of Christ vers 6.  4. Doing Gods will vers 6.  II. The motiues which the Apostle vseth are partly Implied Expressed  They are implied three waies 1. By declaring the place of a Master as to Christ 2. By noting out the honour of their seruice as seruants of Christ 3. By shewing the ground of seruants subiection Gods will The motiue expressed is the Recompence which seruans shall haue for their paines largely laid forth vers 8. Therein these distinct points are noted in order 1. The assurance thereof knowing 2. The ground thereof taken from a generall rule whatsoeuer good thing any man doth 3. The particular application thereof whether bond or free 4. The kinde thereof the same shall he receiue 5. The author and giuer thereof of the Lord. §. 2. Of the lawfulnesse of a masters place and power In handling seruants duties I will proceed according to the order propounded In the first place therefore I will note out the kindes of seruants duties For finding out the kindes I will obserue the method followed in handling childrens duties Note then 1. The Fountaine of seruants duties 2. The Streames that issue from thence The Fountaine resteth partly in the opinion and partly in the affection of seruants In their Opinion they must be informed and resolued that the place of a master and a seruant is lawfull and warrantable that God ingenerall ordained degrees of superioritie and inferioritie of authority and subiection and in particular gaue to masters the authoritie which they haue and put seruants in that subiection wherein they are Till the iudgement be resolued hereof nor reuerence nor obedience will be yeelded as it ought For Reuerence hath reference to Eminencie and superioritie and Obedience to Authoritie and power Who will reuerence or obey him whom he taketh to be his equall This was the ground of the conspiracie of Corah Dathan and Abiram that they thought Moses and Aaron tooke too much vpon them and lift themselues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a masters authoritie and seruants subiection 1. God hath giuen expresse commandement vnto masters to gouerne their seruants and vnto seruants to be subiect to their masters In the fourth commandement God giueth a charge to masters ouer their seruants to see that they doe no manner of worke And the Angell biddeth Hagar humble her selfe vnder her mistresse hands And here seruants are commanded to obey their masters 2. Many directions are giuen both to masters and seruants in regard of their different places how to carry themselues one to another Read for this purpose the many lawes which Moses prescribed to both the many counsels which Solomon in his prouerbs especially giueth also to both and particularly the directions of this and other Apostles 3. Saints in all ages haue beene set in these places some in the places of masters and some in the places of seruants and according to the place wherein God hath set them they haue performed their dutie masters the duties of masters and seruants the duties of seruants 4. The many parables which Christ vseth taken from the power which masters haue and exercise ouer their seruants and the subiection which seruants yeeld to their masters shew that the authoritie of the one and subiection of the other are things without question granted and not denied 5. God hath made many promises of reward both to masters and seruants that conscionably performe the duties of their place and hath made many threatnings against the one and the other that are negligent therein All these grounds are so cleerely and plentifully noted in the Scripture that any one who is any whit acquainted therewith may know them to be so Were there no other arguments then this text which I haue in hand it were enough to confound all gainsaiers and to moue such as beleeue the rather for their faith and profession sake to serue their masters after the flesh §. 3 Of the Anabaptists arguments against the authoritie of masters and subiection of seruants Contrary to this first ground of seruants subiection is the opinion of Anabaptists who teach that all are alike and that there is no difference betwixt masters and seruants Their reasons whereby they would make shew to proue their vnreasonable opinion are these 1. Obiect Masters are either Infidels or Christians and so seruants either one or other If masters be Infidels and seruants Christians how vnmeet is it that Christians should be subiect to Infidels and if master and seruant be both Christians they are brothers but brothers are equalls and neither subiect to other Answ Rule and subiection are matters of outward policy they tend to the outward preseruation of Church Common-wealth and family in this world but faith piety and such graces are inward matters of the soule tending to a better life These being thus different one that is more excellent in the one may be inferiour in the other Yea though there be an equality in the one namely in spirituall things yet there may be a disparity in the other namely in ciuill and temporall matters And though Saints may be farre inferiour to infidels in outward estate yet they are not a whit the lesse glorious before God The honour proper and peculiar to Saints is inward not visible to the carnall eye of a naturall man 2. Obiect It is against nature for one to be seruant especially a bond-seruant to another Answ To grant that it is against that absolute and perfect nature wherein at first God created man and that it came in by sinne yet is it not against that order and course of nature wherein God hath now setled man God hath turned many punishments of sinne to be bounden duties as subiection of wife to husband and mans eating bread in the sweat of his brow 3. Obiect It is the prerogatiue of Christians to be all one but subiection of seruants to masters is against that prerogatiue Answ That prerogatiue is meerely spirituall for in Christ all are one as they are members of Christ which is a spirituall body not as they are members of a politique body A politipue inequality is not against a spirituall equality 4. Obiect This subiection is against the liberty that Christ hath purchased for vs and wherewith he hath made vs free Answ It is not For that liberty is from the curse and rigor of the morall law from the ceremoniall law and the rites thereof from Satan sinne death and damnation but not from those degrees which God hath established betwixt man and man for the good of mankinde 5. Obiect We are expresly forbidden to be seruants of men Answ To be a seruant in that place is not simply to be in subiection vnder another and to doe seruice vnto him but to be so obsequious to a
suffering him to call and call againe and againe This doth Iob complaine of saying I called my seruant and he gaue me no answer 10. Flapping their master in the mouth with a lie like Gehazi who when he had lewdly fetched money and apparell of Naaman and his master asked him where he had beene said with a faire face Thy seruant went no whither Let the iudgement executed on him make all seruants take heed of the like sinne For Lying is in it selfe an hainous sinne yet so much the more hainous when it is told to one that hath authority ouer vs and by reason thereof standeth in Gods place Lastly Euill language of their master behinde his backe This is a sinne though that which is spoken to a masters disgrace be true for the infirmities of a master ought rather to be couered then reuealed and laid open by a seruant How monstrous a sinne is it then to raise slanderous reports against a master which are vntrue This was Zibas sinne against Mephibosheth his master Hitherto of seruants Reuerence in speech to their masters Their Reuerence in cariage followeth §. 8. Of seruants reuerend behauiour to their masters For manifestation of a seruants reuerence in cariage towards his master three things are especially required 1. Dutifull obeysance 2. Respectfull behauiour 3. Modest apparell I. Such dutifull and submissiue obeysance and curtesie as beseemeth their sex and place and that according to the most vsuall custome of the country and place where they are must seruants performe to their masters as they haue occasion to goe to them to come from them to receiue any charge of them or to bring any message vnto them Where Isaak saith in his blessing giuen to Iaakob Be lord ouer thy brethren and let thy mothers sonnes bowe downe to thee by that phrase of bowing downe he noteth the condition of a seruant and withall implieth a seruants dutie on this ground when the children of the Prophets saw that the spirit of Eliah rested on Elisha they taking it for an euident signe that God had made him a gouernour and master ouer them they came to meet him and bowed themselues to the ground before him II. Answerable to a seruants obeisance must be his whole behauiour before his master seasoned and ordered with such modestie and humilitie as may manifest an honourable respect to his master as 1. To stand in his masters presence which testifieth a readinesse to performe any seruice which his master shall appoint him to doe this was one thing noted and commended by the Queene of Sheba in Solomons seruants she saw their standing and said happy are these thy seruants that stand before thee Whereas it is said that she saw also their sitting that phrase sheweth a seemly order which they obserued euen when they were out of his presence by giuing and taking their right and due place 2. By vncouering their heads in their masters presence this in our dayes and in the parts of the world where we dwell is in the male kinde a signe and token of subiection 3. By sobrietie and modestie both in countenance and in the whole disposition of bodie especially when seruants are in their masters presence for to compose countenance and whole bodie soberly because of the presence of one argueth a reuerend respect of that person for whose sake that sobrietie is shewed III. The apparell also which seruants weare must be so fashioned and ordered as it may declare them to be seruants and vnder their masters and so it will argue a reuerend respect of their masters One end of apparell is to shew a difference betwixt superiours and inferiours persons in authoritie and vnder subiection It pleased the Holy Ghost to note this particular and their apparell as an obseruable point in Solomons seruants §. 9. Of the faults of seruants contrary to reuerence in cariage The cariage of many seruants towards their master is cleane contrary to the forenamed reuerence For 1. Some through rudenesse and want of good bringing vp come to their masters and goe from them as to and from their fellowes no testimonie of reuerence by any obeysance they know not how to giue it whereby they dishonour their parents and manner of education 2. Others if at first comming to their master they giue some salutation yet through too much familiaritie with them all the day after they will carry themselues fellow-like scarce vncouering their heads in their masters presence not enduring to stand long before him but either setting themselues downe or slinking away when they should be in presence Doubtlesse from this ouermuch familiaritie arose this prouerbe Good morrow for all day This vnmannerly familiaritie is commonly in such seruants as haue poore and meane masters for rich and great mens seruants can be so full of curtesie as not a word shall be spoken by their masters to them or by them to their masters but the knee shall be bowed withall they can stand houre after houre before their masters and not once put on their hat if they be walking after their masters their master shall not turne sooner then their hat will be off and that so oft as he turneth or speaketh to them Why should rich masters haue so much reuerence shewed to them and poore masters none at all Doe not the poore beare Gods image as well as the rich Doth Gods word make any difference betwixt rich and poore Doth it say Serue rich masters with feare and trembling Surely it is the corruption of mans heart which maketh this difference Seruants naturally more regard their masters outward abilitie then inward authoritie the honour which the world conferreth on men more then the honour which God conferreth for God hath giuen as much honour and authoritie to a poore master as to a rich in that he is a master Seruants commonly most faile in this dutie of reuerence towards their masters there where they should most of all shew it namely in the courts of God and assembly of Gods people where the very Angels are present to behold our seemly cariage thus they cause the ministerie of the word to be euill spoken of and thereby make their sinne so much the more hainous 3. Exceeding great is the fault of seruants in their excesse in apparell No distinction ordinarily betwixt a mans children and seruants nay none betwixt masters and their men mistresses and their maids It may be while men and maids are at their masters and mistresses finding difference may be made though euen then also if they can any way get wherewithall they will do what they can to be as braue as they can But if once they be at their owne finding all shall be laid out vpon apparell but they will be as fine as master or mistresse if not so costly yet in shew as specious and braue New fashions are as soone got vp by seruants as by masters and mistresses
that he went to receiue gifts for himselfe Many such lewd seruants there be that knowing such and such friends of their master who will be ready to doe any kindnesse for them will vse their masters name to borow money or get some other fauour and neuer let their-masters know of it 3. When seruants will chuse their owne worke and doe that which liketh themselues best or else doe nothing at all Thus where many seruants be in one house together if they be not in such places as they like themselues they will mumble and grumble and doe nothing well 4. When seruants especially maid-seruants that are bound doe purposely mary to free themselues because our lawes doe free a maide that is maried from her seruice to master and mistresse 5. When they are liberall of their masters goods in giuing them away Some thinke that because they are of the house they may dispose the things of the house vpon charitable vses But pretence of charitie is no excuse for iniustice Seruants may giue notice to their masters or mistresses that there are in the house such and such things meet to be giuen away or that there are such and such poore folkes that stand in great need but priuily without any consent at all they may not giue away any thing of their masters 6. When vpon discontent they run away from their masters The two seruants of Shemei which run from their master are taxed for it by the holy Ghost One simus that run from his master is sent backe againe by S. Paul and Hagar is sent backe by an Angell Obiect What if master and mistresse be sharpe rigorous and cruell Answ An Angell from heauen giueth one answer Submit thy selfe vnder her hands And an Apostle giueth another Be subiect with all feare to the froward for conscience toward God endure griefe suffering wrongfully These faults are thus noted that seruants taking notice of them may the more carefully auoid them §. 13. Of seruants obedience to their masters commandements The affirmatiue and actiue part of seruants obedience consisting in a ready yeelding to that which their masters will haue done hath respect as the like kinde of childrens obedience to the Commandement Instruction Reproofe and Correction of their master I. A master hauing power to command his seruants it is a dutie of seruants to obey their master therein The particular worke which appertaineth to a seruant by vertue of his place is to haue an eie to his master to see what he requireth at his hands Dauid thus describes the property of good seruants Their eies looke to the hand of their master That looking as it implieth an expectation of releefe and succour so also a readinesse to receiue and execute any thing from them that they would haue done The Centurion commendeth this duty in the example of his seruants who euery one of them did what their master commanded them to doe It is further commended in the examples of Abrams seruant Eliahs seruant and many others Note how farre the Lord Christ exacteth this dutie of seruants Though a seruant hath beene all day plowing a laborious and wearisome worke yet when he commeth home his master commanding him to dresse his supper and wait he must doe it By all these proofes it appeareth that if a master bid his seruant come goe doe this or that he must obey The contrary hereunto is the highest degree of disobedience as when seruants refuse to be at their masters command and to doe what they charge them to doe as Ziba who being commanded to saddle his masters Asse went away and did it not and Iobs seruants who being called would not answer Of all other offences this doth most prouoke masters for it is a plaine contempt of their authoritie §. 14. Of seruants hearkning to their masters instructions in matters of their calling II. As a master hath power to command so his dutie it is to instruct his seruants in the way of righteousnesse and in that ciuill course of life wherein he is to walke The dutie then of seruants it is in both to hearken and be obedient vnto them 1. Such seruants as are vnder masters to learne their trade are bound many waies to hearken to them 1. That for the time they may doe the better seruice to their masters 2. That by learning a trade or skill in any good calling they may be the better able when the time of their seruice is out to maintaine themselues to teach other seruants which shall be vnder them and to doe the more good in the place where they shall liue 3. That thus they may the better discharge a good conscience in that particular place wherein God hath set them Contrary is the idle sluggish dull disposition of many seruants who by reason of their carelesnesse and vntowardnesse in doing that which they are taught vex and grieue their masters yea and make them weary of instructing them Many prentises spend all the time of their prentiship without reaping any good at all they neuer proue their crafts masters so many in the countrey liue vnder good husbands many Clearks vnder good Lawyers many maids vnder good houswiues and that many yeares together yet through their negligence get no good at all whereas if they would haue beene attentiue and carefull they might haue learned much Enemies these are to their masters to themselues to the city and country where they liue and to their friends and parents especially if they haue any aliue §. 15. Of seruants hearkning to their masters instructions in piety Such seruants as haue religious masters who are carefull to instruct their houshold in the way of righteousnesse ought to be obedient to their instructions so were Iosuahs seruants or else could not Iosuah haue vndertaken for them as he did and the seruants of that Ruler of whom it was said that himselfe beleeued and all his house and the seruants of Lidia and of the Iayâ—er concerning whom it is said She was baptised and her houshold he beleeued in God and all his house Vnder these words house and houshold none doubteth but that seruants are comprised Now then if the seruants of these had not hearkened and yeelded to the instructions of their master and mistresse would they haue beleeued in him in whom their masters beleeued or beene baptised when their mistresse was The like may be gathered out of this phrase The Church in their house for thereby is implied that all in the house were of the same faith that their master and mistresse were It is expresly noted of the Souldier that waited continually on Cornelius that he was a deuout man whereby it is presupposed that he hearkned to his masters instructions for it is noted of the master also that he was a deuout man and feared God The benefit which redoundeth to seruants by obeying such instructions is vnspeakable much
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
ouer their owne bodie doe make both themselues and their true lawfull bedfellow to be despised themselues in that such seruants as are so made one flesh will thinke to keepe in awe such a master or mistresse as they haue knowne through feare of reuealing that sinne their bedfellow in that such seruants will thinke to be maintained and boulstered vp by the master or mistresse whom they haue so knowne On this ground was Sarah despised in the eyes of Hagar her maid 4. When masters are ouer-ruled by their seruants to doe any vniust or vnlawfull thing as Ioash who by his seruants was drawne to idolatrie and Zedekiah who gaue the Prophet Ieremiah into his seruants hands vsing this base and abiect speech The King is not he that can doe any thing against you Thus will seruants soone proue masters and if they once come to this high pitch to rule rather then to be ruled they will quickly proue intolerable For this is one of the foure things noted by the Wiseman which the earth cannot beare namely a seruant when he reigneth and this is one of those euils which proceed from rulers that seruants ride vpon horses that is are aduanced aboue their place and degree whence it followeth that Gouernours walke as seruants vpon the earth they are deiected below their place and degree It falleth out in this case betwixt seruants and masters as betwixt scoales or ballances if the weights that vse to lie in one ballance to keepe it downe be taken away it will suddenly flie vp and so the other ballance will be kept downe §. 6. Of masters too great rigour The contrary in the excesse is too great rigour and aufterity manifested in looke speech and actions 1. In looke when a master cannot cast a good eie on his seruant Iaakob was much discountenanced by the countenance of his master Many masters by their continuall frowning browes and fiery eies doe much terrifie their seruants 2. In speech when masters cannot giue a good word to their seruants but if they be moued neuer so little cast vpon them all the reproachfull names that they can call to minde little thinking of this fearfull doome Whosoeuer shall say thou foole shall be in danger of hell fire Thus did Saul manifest a malitious and mischieuous minde against Ionathan and Dauid by the foule language he gaue Some haue such a froward and peruerse tongue as they can neuer speake directly to their seruants but if they command or forbid a thing they will doe it after such a manner as their seruant can scarce tell what they meane and this not only when their seruant hath offended them but in their best mood So shrewish are others as their tongues seldome lie still but they are euer chiding vpon euery small occasion whereby it commeth to passe that their seruants are no more moued with it then the Doues and Stares that continually abide in Belfraies are moued with the ringing of bels Such bitternesse also is mixed with the childings of many as they belch out of their blacke mouthes most direfull imprecations What can be said of such tongues but that they are set on fire of hell As other aberrations wherein masters are reproued are to be applied to mistresses so this especially For mistresses doe commonly most offend in shrewishnesse of speech 3. In actions when masters are too frequent and too furious strikers striking their seruants on euery occasion not caring how they strike In these and other like euidences of too much austeritie and plaine arrogancy masters forget that they are men Though for outward order a master be more excellent then a seruant yet as a man he ought to iudge himselfe equall This extreme can be no good meanes to maintaine authoritie but it is a plaine abuse thereof Masters ought so to carrie themselues as their seruants may rather reuerence then dread them §. 7. Of masters commanding power restrained to things lawfull That a master may the better know how to maintaine his authoritie I will distinctly declare the extent of his power and that in these foure particulars 1. In Commanding 2. In Correcting 3. In ordering the mariage of their seruants 4. In disposing their person Within the lists of these two vertues Iustice and Equitie whereunto all the duties which masters owe their seruants shall afterward be referred must the commanding power of masters be bounded 1. Iustice requireth two things 1. A restraint of masters commandements 2. An execution thereof The restraint is vnto Gods law that a master command nothing against it but what is agreeable to it Abishai would faine haue had Dauids warrant to haue killed Saul but Dauid was so farre from commanding him to doe it as he kept him from it Masters are but subordinate ministers vnder God they must therefore command nothing against his law As a Iudge high-Sheriffe and all other officers vnder the King must make the Kings law the ground of all those things which they require of the Kings subiects so masters must make Gods law the ground of all those things which they require of their seruants who are also the seruants of Christ Besides to what purpose is it to command that which a seruant may and must refuse to doe But in no vnlawfull thing may he obey §. 8. Of masters presuming aboue their authoritie Contrary is the arrogancie and presumption of many masters who make their owne will the rule of their seruants obedience This must needs be a leaden rule which may be bowed this way that way and euery way because of the flexible and variable humour of man Hence is it that many most vile and horrible things are commanded because they are agreeable to the commanders humour Absolom bid his seruants commit a most detestable murder vpon his owne brother and note how he presseth it Haue not I commanded you More presumptuous is he that taketh vpon him to be the great commander of all Christians the Pope of Rome and other masters and gouernours of Iesuites Friers Monkes and other like orders who command such as are vnder their authoritie to commit treasons raise rebellions kill Kings and doe other like execrable villanies And to iustifie the Pope from whom all inferiour gouernours receiue their power and by whose will they must be ruled these blasphemous positions doe Papists hold of his power He can doe all things of right as God He is as God hauing on earth fulnesse of power If he shall draw with him innumerable soules of men into hell yet none may say to him what doest thou Doth not the Apostles description of that man of sinne the sonne of perdition agree to him of whom those things are spoken Is he not in Papists account as God shewing himselfe that he is God Which is further confirmed by that power which they giue him of making lawes to binde the conscience and
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
Nebuchadnezzar became a very bruit But to let these abominable blasphemers passe there be many masters who though they vtter not with their mouthes such execrable blasphemies yet by their carriage towards their seruants shew themselues to be little better minded in that they make their owne will a rule to their seruants and will haue them doe such things as are vnmeet and vnlawfull vsing their seruants as slaues or rather as beasts Let all such masters know that they haue a master §. 47. Of the equality betwixt masters and seruants in relation to God The second reason in this particle also your master also declareth an equality betwixt masters and seruants in relation to God As God is the masters of seruants so he is the master of masters also As seruants are the Lords freemen so masters are the Lords seruants In this respect they who are made rulers and they who are vnder them are called fellow seruants For howsoeuer in outward dignity there is great difference betwixt master and seruant yet as the seruants of God they are of a like condition and in many things may be accounted equall especially if both be of the same faith and so brethren in Christ This is another spur and curbe too A spur in that God will the more kindly accept that goodnesse which masters doe to their seruants because it is done to Gods seruants A curbe in that seruants shall be heard before God as well as masters for he is the master of both Many thinke that all the kindnesse which is shewed to seruants is lost because they are so meane as they are able to make no recompence But their master is able Others thinke their seruants can neuer take any reuenge of them and thereupon vse them as they list But the master of seruants who is also the master of masters can take vengeance euen such as shall make masters sorely repent all the wrong they haue done If masters did duely weigh this point that howsoeuer in regard of outward gouernment there be some difference betwixt them and their seruants yet before God they are as fellow seruants would they be ouer-rigorous and cruell would they not be kinde and gentle §. 48. Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants The third reason taken from the place of God in heauen declareth the surpassing excellencie of that great master who is the common master of masters and of seruants and it addeth an edge to the former motiues 1. It sheweth that though the wrong which masters doe to their seruants be within the walls of their house so as no mortall eye can see it yet God who is in heauen seeth it and though seruants cannot be admitted into the courts of men to make their complaint yet heauen is open to them to that great master that is in heauen they may haue accesse when they will That which made the euill steward deale hardly with his fellowes was the conceit which he had of his masters absence But no such conceit can they haue of this great master who know that he is in heauen and that as heauen is ouer euery place so the eyes of the Lord are in euery place and behold the euill and good he seeth all the good and all the euill that masters doe to their seruants 2. It sheweth that the kindnesse which the Lord will repay and the vengeance which he will inflict is infinitely greater then the good or euill that masters can doe to their seruants euen as heauen i higher then earth and as he that is in heauen is greater then they that are on earth Doest thou therefore who art a master on earth reioyce or grieue the soule of thy seruant God in heauen can much more make glad or sad thy soule Doest thou therefore desire the fauour or feare the frownes of thy master in heauen shew fauour to thy seruant on earth and forbeare threatning Remember the infinite disparitie betwixt thy mastership and Gods and this will the more moue thee to deale with thy seruant as thou wouldest haue God deale with thee 3. It sheweth that there is much more reason we should take notice of our seruants of their paines of their diligence and of their faithfulnesse then that God should take notice of ours and lesse reason that we should scorne or neglect our seruants then God scorne or neglect vs. For there is far greater difference betwixt God and vs then betwixt vs and our seruants We and our seruants are all of the earth of the same mould nature and disposition subiect to the same passion and to the same dissolution The heathen obserued as much But God is in heauen eternall vnchangeable euery way surpassing glorious How can we then looke to be respected of this master if we respect not our seruants O masters in all your dealings with your seruants remember your master is in heauen §. 49. Of Gods impartiall respect of all The fourth reason in these words neither is there respect of persons with him declareth Gods iust and equall manner of proceeding with all men of what ranke and degree soeuer God will doe the same things to all sorts of masters that they doe to their seruants To the consideration of this impartiall iustice of God doth the Apostle call masters both because of that outward power which they haue ouer their seruants and also because for the most part masters are backt with the power and authority of magistrates on earth who in matters of difference betwixt master and seruant are ordinarily partiall respecting masters more then seruants But let masters here learne to cast off all such fond conceits and foolish hopes Though they be higher in place haue more wealth and better friends then their seruants and though men who haue carnall eies may thereby be much moued to respect them yet will not God goe an haires bredth from iustice for the whole world If the greatest man that euer was in the world should haue a seruant that were the meanest that euer was and a case betwixt that master and that seruant should come before God God would not any whit at all leane to that master more then to the seruant If the greatest that be abuse the meanest they shall not escape Wherfore O masters giue no iust cause of complaint to any seruant The Apostles manner of setting downe these points noted in this word knowing implieth that ignorance of God of that authority which he hath ouer masters of that equality which in relation to God is betwixt masters and seruants and of Gods heauenly excellency and impartiall respect towards all maketh masters to abuse their power by neglecting all dutie and insulting tyrannizing ouer their seruants wherefore you that haue heretofore beene ignorant of these points now take knowledge of them and you that know them oft call them to minde and doe that which becommeth good masters Knowing that
your master also is in heauen neither is there respect of persons with him FINIS Some faults escaped thus to be corrected PAge 215. line 25. such a dissolution pag. 218. lin 28. haue no direct ibid. in maâ—g l. 8. viro pag. 268. l. 25. the fift com pag. 297. l. 6. A fift reason p. 412. l. 2. and also p. 606. l. 9 point of iniustice p. 629. l. 18. of one equall * Since Midsommer 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 8. cap. 12. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammon Multum loqui est rem superfluis agere verbis Aug. Epist 121. ad Prob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 3. cap. 2. a Paraphernalia Treat 3. §. 21. b Ibid. c Treat 3. §. 22. d Treat 3. §. 19. e Treat 3. §. 18. f Treat 4. §. 18. g Ephes 5. 33. See Treat 1. §. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Mat. 11. 30. Methodusintelligentiae parens est magistra memoriae Ordo memoriae maximè lumen affert Cic. 2. de Orat. Church-court in Black-Fryers London 2. Febr. 1621. a Num. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit Note Doct. b Matt. 22. 38 39. c Heb. 13. 15 16. d Psal 16. 2. e Iob 22. 3. 35. 7. f Iob 35. 8. g Psal 16. 3. 1. Vse A note of hypocrisie Iam. 1. 26. Isa 58. 3 c. Mic. 6. 6. c. Matt. 23. 14. 1 Ioh. 4. 20. 2. Vse Put not off one dutie with another Matt. 23. 23. Matth. 19. 6. 2. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. 1 Cor. 10. 24. Quest Rom. 12. 10. How superiours ought to subiect themselues Answ Difference betwixt subiection of Reuerence and Seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 4. Difference betwixt the worke and manner of doing it Phil. 2. 3. Euery one vnder some authoritie Matth. 8. 9. Rom. 13. 1. Heb. 13. 17. Difference betwixt Magistrates and Ministers authoritie Reason Euery ones Office for the good of another 1 Cor. 10. 24. 1. Vse Exhòrtation vnto all to doe seruice Est 10. 3. 1 Cor. 9. 19. 10. 33. Prou. 4. 3 4. Gen. 16. 6. Luke 7. 2. Rom. 12. 16. Gal. 5. 13. 2. Vse Dehortation from swelling one against another Gal. 3. 28. 1 Cor. 12. 27. Ephes 4. 2. 1. What the feare of God is The causes of it Two effects of a filiall feare of God Deum timere est nulla mala facere nulla bona quae faci enda sunt praete rire Bernar. de modo benè viuen ser 4. 2 Chro. 19. 6 7. Prou. 8. 13. Job 1. 1. Difference betwixt filiall and seruile feare Bernard loc citat Rom. 8. 15. * Est timor ne amittatur gratia beneficij Hic timor cast us est non eum charitas eijcit sed asciscit August epist 120. Qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. Jam. 2. 19. Luke 1. 74. 2. How God is the proper obiect of feare Gen. 31. 42 53. Quest. Ans. How men are to be feared Rom. 13. 7. Matth. 10. 28. 3. Euery dutie to be seasoned with a feare of God Psal 2. 11. 2 Cor. 7. 1. Phil. 2. 12. Acts 9. 31. a a Gen. 22. 12. b b 42. 18. c c Iob 1. 1. Deut. 6. 13. Matth. 4. 10. Isa 29. 13. Matth. 15. 9. Psal 34. 11. 4. Why a feare of God is so much vrged Deut. 11. 13. Deut. 30. 16. Gal. 5. 13. 1 Cor. 16. 14. Matth. 22. 38. Rom. 13. 10. Doct. d 2. Sam. 23. 3. e Gen. 42. 18. f Isa 11. 2 3. 2 Chron. 19. 7. 1 Pet. 2. 17. Obiect Answ Difference betwixt doing a thing for feare of God and feare of man Reason The power of a feare of God Vse The necessitie of a feare of God Gen. 20. 11. Rom. 3. 11 c. Doct. 2 Sam. 23. 3. 2 Chro. 19 9. Neh. 5. 15. 1 Pet. 2. 17. Coloss 3. 22. 1 Pet. 2. 13. Eph. 5. 22. 6. 1 6. 1. Reason God the highest Lord. 2. Reason God the Iudge of all 1. Vse The folly of all those who feare man more than God Gen. 3. 6. Exod. 32. 1. 1 Sam. 15. 21. 2 Chro. 24 7. Marke 15. 15. Euscb hist Eccl. lib 2. cap. 7. Luke 12. 4 5. 2 King 1. 9 c. Ier. 44. 19. Numb 16. 32. a Numb 11. 29. b 1 Sam. 24. 8. 26. 9. c Gen. 39. 10. 1 Sam. 22. 17. d Act. 4. 19. Doct. a Eph. 4. 1. b Col. 3. 18 c. 1 Cor. 7. 1 Tim. 3. c 1 Pet. 2. 3. d Tit. 2. See more of this point in The whole armour of God Treat 2. part 1. §. 4. e Tit. 2. 10. 1 Pet. 3. 1 2. Use 2 Doctr. Priuate duties of the familie well beseeme any Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. lib. 1 Reason The familie a seminarie 2 Reason A familie is a representation of Church and common-wealth f 1. Tim. 3. 5. 1 Vse Priuat callings in a familie sufficient callings 2 Vse Reproofe of such as hauing no publike office thinke themselues freed from all dutie Gods blessing on men diligent in their calling g Gen. 31. 42. h Gen. 39. 2. i Exo. 3. 1 2. k 1 Sam. 16. 11 l 1 King 19. 19. m Luk. 2. 8. n Psal 91. 11. n 3. Vse Publike callings may not hinder priuate duties o Ios 24. 15. p 1 Sam. 2. 29. 3. 13. q 1 King 1. 6. Why duties of man and wife first deliuered 1. Man and wife were the first couple 2. Man and wife are commonly the chiefest in a familie Bis peccat qui exemplo peccat Vse Wiues particular duties first laid downe because they are inferiours a Eph. 6. 1. b Ephes 6. 5. c Col. 3. 18 20 22. d 1 Pet. 3. 1. e Exod. 20. 12. Inferiours duties first taught because they are most backward and loth to performe them Greater difficultie in ruling well than in obeying Ducem velim qui à fronte pariter tergo sit oculatus Timoth. apud Plutarch 2 Sam. 24. 2 c. See Treat 7. §. 37. 1 Sam. 14. 24. c. Seniores inter eos optimos prudentes potentes oportet imperare Iuniores vero parere Plat. de rep lib 3. f Eccl. 10. 16. g Isa 3. 4. h Isa 3. 12. Ambition is it which maketh inferiours loth to be subiect 2. Inferiours duties first deliuered to teach them how to winne their gouernours fauour i Psal 38. 20. 3. By obeying men learne to rule well Parendo disces imperare Arist Polit. lib. 3. c. 3. Use Reasons why gouernours ought first to performe their duties Vterque suum praeoccupet officium Chrys hom 26. in 1 Cor. 11. Reasons why inferiours ought first to performe their duties k Rom. 8. 7. Gen. 3. 16. l See Treat 3. §. 4. Exod. 23. 2. Si propter Deum viro parueris noli proponere quae ab eo fieri deceant sed ea quibus
vt puerili aetati conuenit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menti indere a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b In monitis 7. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Deut. 6. 7. d Doctus inter Hebr. vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuò loqui exponit i. inculcare vel identidem repetere Innuit studium diligentiam qua pueris praecepta Dei inculcari debent Uatabl in Deut. 6. 7. vide Tr. 6. §. 42. 8. Obser Pro. 22. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. Obser * Treat 6. §. 34. * §. 10. Why the Apostle is so copious in vrging seruants to their dutie Seruus beneuolentia prosequatur dominum quamuis impiuÌ„ Qui fidelem habet dominum saluo eius dominio diligat vt patrem Conslit Apost li. 4. ca. 12. Gal. 4. 28. b 1 Tim. 6. 1 2. * Treat 7. §. 2 3. 1. Obser 2. Obser 3. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origo vocabuli seruoruÌ„ in Lat. lingua inde creditur ducta quod hi qui iure belli possint occidi à victoribus cùm seruabaxtur serui fiebant à seruando appellati Aug. de Ciu. Dei lib. 19. cap. 15. Uide â—ud Viu ibid. 4. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What masters are meant 5. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why masters are said to be after the flesh Dominis carnalibus vet transl Heb. 12. 9. 1 Cor. 7. 22. 7. Obseru Seruants feare of their masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt feare and trembling * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 33. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 3 4. 8. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. Obser 1 Sam. 16. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Obseru * §. 96. Opposita iuxta se posita magis elucescunt 11. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What eie-seruice is 11. Obser Men pleasers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1. 10. Tit. 2. 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How masters are to be pleased in all things 12. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are seruants of Christ Quo pacto servus non est servus Cum prop ter Deum omnia facit Chrys in 1 Cor. 7. hom 19. 13. Obseru Ioh. 5. 30. 14. Obseru 15. Obseru 16. Obseru What it is to serue with good will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obiect Answ 18. Obseru 19. Obseru Difference betwixt seruants of men and of Christ Why seruants are put in minde of Gods reward 20. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 21. Obser A genere ad speciem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 1 Cor. 15. 38. n 2 Cor. 9. 6. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 1 Sam. 2. 30. 22. Obser 23. Obser 24. Obser 25. Obser 26. Obser 27. Obser 1. Obser Col. 4. 1. * §. 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * §. 3. * Treat 8. §. 20 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or moderating a Col. 3. 19. b Ephes 6. 4. * See Treat 8. §. 14. 2. Obser Authoritie to be kept in compasse 3. Obser Excesse in dutie not good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Obseru 5. Obseru 1 Tim. 6. 15. Gen. 50. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Obseru Matth. 23. 8. 18. 28. Psal 2. 4 10 11. Iob 22. 13 14. c 1 King 8. 27. d Ier. 23. 23. e Matth. 5. 34 35. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 113. 5. g Psal 102. 19. h 33. 13. i Prou. 15. 3. Psal 123. 1. Eccles 5. 8. 7. Obseru Heb. 11. 27. 8. Obseru 9. Obser 10. Obseru a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 16. 7. Iob. 34. 19. 11. Obser Who are husband and wife * See Treat 1. §. 82. 84. Who may marie * Ephebi Vt iustas nuptias contrahant sint masculi puberes foeminae viripotentes Iustin Instit l. 1. tit 10. Gen. 2. 22. 1 Cor. 7. 36. a Iustin Instit l. 1. tit 22. Second part of Reports of Cases 35. Hen. 6. fol. 41. b. * Est invenum coniugium incommodum liberorum procreationi Cum enim in omnibus animantibus imperfecti sunt iuniorum partus ac multo etiam magis foeminarum id etiam fiat in hominibus necesse est Arist Pol. lib. 7. b 1 Chr. 22. 5. 29. 1. c 2 Chro. 12. 13. d 1 King 2. 22. e 3. 7. f 1 King 11. 4. 2 Chro. 28. 1. 29. 1. Broughton in his Concent of Script m 2 Chro. 36. 9. n 2 King 24. 8. o 2 Chro. 27. 1. 2 Chro. 26. 21. Parents sinne in marying children vnder age Puella dum ei aetas matura non est nulli dari vel promitti debet Aug. epist 233. Matrimonium contractum verum non est si impubes fuerit qui contraxit Azpilcuet Consil resp l. 4. de spons Cons 8. Mat. 19. 12. A sinne to conceale any impotencie Sterilem coniugem fas non est relinquere Aug. de Nup. lib. 1. cap. 10. b Gen. 18. 11. c Luk. 1. 7. d Gen. 25. 21. e 1 Sam. 1. 5 20. f Tantum valet sociale vinculuÌ„ coniugum vt cùm causa procreandi colligitur nec ipsa causa procreandi soluetur Aug. de bon Coniug cap. 7. Gen. 2. 18. 2 Chro. 26. 21. A sinne to conceale a contagious disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 4. 1 Tim. 4. 1 3. 1 Cor. 7. 2 9. a Mat. 19. 12. A deuillish doctrine to forbid mariage b 1 Cor. 7. 7. c Act. 15. 10. d Uide Chrysost hom 4. in Isay 6. e Omnes Apostoli exceptis Iohanne Paulo vxores habuerunt Ambr. in 2 Cor. 11. * Tolle de Ecclesia honorabile connubium nonne reples eam concubinarijs incesluosis seminifluis mollibus masculorum concubitoribus omni denique genere immundorum Bernard in Cant. Serm. 66. vide Bernard de Conuers ad â—ler cap. 29. f Huldricus seu vt alij Volusianus in Epist ad Nichol. Pap. g Vtinam qui continere non valent perfectionem temerariè profiteri aut coelebatui dare nomina vererentur Sumptuosa siquidem turris est verbum grande quod non omnes capere possunt Bernard de Conuers ad Cler. serm 29. a Gen. 2. 18. Necessarie for the essence of mariage b Gen. 2. 20. Buggerie 1. Persons of the same kind * Leu. 18. 23. c Vide Aug. de Ciuit. Dei lib. 15. cap. 23. Lud. Uivem in eundem de Incubis Succubis 2. Persons of diuers sexes Maritalis copula requirit sexuum aptitudinem Bern. in Cant. serm 66. Vnnaturall commixtions Rom. 1. 25 26. 3 Persons without the degrees of consanguinity Incest O mulieris scelus incredibile praeter hanc vnam in omni vita inaudituÌ„ O libidinem effrenatam indomitam O audaciam singularem Non timuisse vim deorum hominumque
of loue Deut. 13. 6. 3. Loue keepes a man from abusing his authority 4. Loue maketh him beare with her infirmities 5. His loue draweth loue from her How loue is an husbands particular dutie 1 Cor. 13. 5. Loue a common condition to be annexed to euerie dutie Contrary 1. Hatred Deut. 22. 13 c. Deut. 24. 3. Mat. 19. 8. 2. Want of loue 1 Ioh. 4. 20. * Treat 3. §. 9. Branches of loue II. Husbands must maintaine their authoritie 1 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Treat 3. §. 3. Reasons 1. Gods authoritie maintained by the husbands 1 Cor. 11. 7. 2. The wiues good promoted thereby It is in the mans power to maintaine his authoritie 1 Tim. 4. 12. How a mans authority may be well maintained Ad viros pertinet virtute vincere exemplo regere foeminaâ— Aug. de Adult Coniug lib. 2. cap. 8. Contrary 1. base carriage 2. Cruell dealing 3. Yeelding in vnlawfull things a Dent. 13. 6 7. b 1 King 21. 7 9. 1 King 11. 4. Maximè obseruate vos atque attendite anim bus vestris ô viri ab vxoris concitationibus atque malis instigationibus per hanc enim in vltimo supplantare Job visus est diabolus c. per istas etiam nunc plurimos subuertit Orig. in Ioh. lib. 2. * Treat 3. §. 3. How a mans authority may be well managed Husbands must account their wiues yoke-fellowes 1 Pet. 3. 7. Gen. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Treat 3. §. 4. Rom. 8. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vxor serua domina est viri Chrysost in 1 Cor. 7. hom 19. * Debet in vxorem vir dominari vt animus in corpus coÌ„sentiens ei conspirans beneuolentia Plut. praec connub Non es dominus sed maritus non ancillam sortitus es sed vxorem gubernatorem â—e Deus voluit esse sexus inferioris non praepotentem Ambr. Hexaem lib. 5. cap. 7. * Treat 3. §. 5. IIII. Husbands must account their owne wiues best for them a Eph. 5. 25. b Ves 28. Reason Euery ones wife is prouided by God c Pro. 19. 14. d 18. 22. e Socrates interrogatus qua gratia vxoris mores toleraret respondit vt gymnasium palaestram philosophiae domi habeam Chrys hom 26. in 1 Cor. 11. f Ars tua Tiphy iacet si non sit in aequore fluctus Ouid. de Trist l. 4. eleg 3. * Treat 3. §. 7. V. Husbands must intirely delight in their wiues a Ezec. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Gen. 24. 67. Pro. 5. 18 19. expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil viro vxore bona amabilius Hier. in Ezec. 24. Gen. 26. 8. * Treat 3. §. 10. VI. Husbands must kindly accept euery good duty of his wife Gen. 21. 8. 1 Sam. 1. 23. Contrary 1. To take no notice of their wiues goodnesse 2. Sleightly to passe it ouer 1 Sam. 25. 21. 3. Scornfully to reiect it Rom. 12. 21. Ephes 6. 4. * Treat 3. §. 11. 55. How a mans good acceptance of his wiues duty is manifested 1. By answering reuerence with courtesie Depone asperitatem morum cum tibi sedula vxor occurrit c. Ambr. Hexaem lib. 5. cap. 7. Courtesie may stand with superiority Gen. 23. 6 7. Gen. 33. 3 4. Esth 5. 2. * Treat 3. §. 15. 2. By granting her humble request a Est 5. 3. b 1 King 1. 28. c. c Gen. 28. 1. d 16. 6. e 21. 10. 11. * §. 5. * Treat 3. § 38 39 c. §. 43 44 c. 3. By accepting what she is willing to doe 4. By forbearing to exact too much 5. By suffering her to dwell where it is meetest for her a Gen. 31. 4 c. 6. By forbearing to tire her with guests 7. By suffering her to manage the affaires of the house b 1 Sam. 1. 23. c Pro. 31. 11. d 1 Tim. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Materfamilias What things are to be put to the wiues disposing e Pro. 31. 21 22. f Uers 15. g Gen. 16. 6. h 1 Tim. 5. 10. T it 2 4. 2 King 4. 19. Cautions about referring matters of the house to the wiues ordering i Pro. 31. 11. k Gen. 39. 6. Difference betwixt the trust put in a wife and in others In what things an husband manifesteth too much strictnesse Gen. 2. 18. Pro. 20. 7. 14. 8. 20. 3. 1 Tim. 6. 4. Husbands must commend and reward good things in their wiues a Rom. 13. 3. c Vers 31. b Prou. 31. 28 29. * Lege apud T. Liv. Dec. 1. l. 1. quid inde evenit quòd regij iuuenes suam quisque vxorem miris modis laudare Quisque suam laudot studijs certamina crescunt Ouid. Fast lib. 2. * Treat 3. §. 10. Oportet virum praecsse vxori oblectando indulgendo Plut. praec Connub 2 Tim. 2. 24. Col. 3 19. * Treat 3. §. 13. 14. Wherein a husbands mildnesse is manifested * Of his speech about her behinde her backe See Treat 2. Part. 2. §. 36. The speech of husbands to their wiues sweetned with mildnesse 1. Mild and kinde titles Contrary vnseemely titles Instruction to be giuen with meeknesse 2 Tim. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Directions to instruct with meekenesse Contrary harshnesse * Treat 3. §. 43 51 52. 63 64. c. Commandements to be ordered with mildnesse What things he may command his wife What things he may forbid his wife Such things as a wife maketh doubt of not to be pressed vpon her Rom. 14. 23. Of what doubtfull things the commanding power of a gouernour may be a warrant * Treat 4. §. 66. How a wiues refusing to yeeld may be discerned to be on obstinacy or weakenesse * Treat 3. §. 43 44. c. * Treat 3. §. 28. Est 1. 10. Reasons of pressing a coÌ„mandement to be rendred 1. Commanding must be rare 2. Commanding must be by way of intreating Philem. 9. Gen. 12. 13. * Treat 3. §. 47. Husbands ought to reproue a Pro. 15. 31. b 6. 23. c Psal 141. 5. See the fruits of reproofe Treat 3. §. 47. d Gen. 30. 2. e Iob 2. 10. f 2 Sam. 6. 21 22. Leuit. 19. 17. * Treat 3. §. 47 An husbands reproofe must be sweetned with mildnes * §. 44. Matter of reproofe 1. Iust Matth. 18. 15. 1 Tim 5. 19. 2. Weigh y. m Gen. 30. 2. n Iob 2. 10. o 2 Sam. 6. 21 22. Contrary 1. Credulitie 2. Suspicion 3. Rashnesse Luk 4. 23. Mat. 7. 5. Rom. 2. 21. Rom. 2. 1. Gen. 38. 26. 2 Sam. 12. 13. Manner of reprouing 1. Seldome Contrary continuall chiding 2. Reproue mildly Gal 6. 1. 3. Reproue in secret Mat. 18. 15. Direction for reprouing such a wife as regardeth not a secret
2. Others scorne to be corrected which disdaine they manifest many waies as 1. By muttering and saying they came not for that end But though that were not the maine end of their subiection yet is it a meanes to keepe them vnder subiection and therefore to be endured by them 2. By running away as Hagar 3. By strugling and striuing with their master or mistresse and taking the staffe or wand by the end or by holding the hands of those that correct them Obiect Shall I suffer my selfe wrongfully to be beaten when I can helpe my selfe and hinder it Answ 1. Seruants may not be their owne Iudges whether their correction be iust or vniust for men are so prone to sooth themselues and to extenuate the euill actions which they doe as if they be not corrected till they thinke it iust they would neuer be corrected 2. To endure punishment that I may vse Saint Peters word is not otherwaies thanke-worthy If iustly thou beest punished thou hast but thy desert If forcibly so as thou canst not resist necessity maketh thee beare it The sturdiest theeues that be being pinnied suffer themselues to be turned ouer because they see a necessity But Christ whose example in this case is set before seruants could haue freed himselfe but would not If seruants endure for conscience sake they will not resist though they be able 3. Others if they be smitten by master or mistresse will giue as much as they receiue they will smite againe a practise vnbeseeming any Christian but most vnseemely for Christian seruants who manifest thereby a despight of Gods image and power in their masters 4. Others are so possessed with a deuill as they will seeke all the reuenge they can if they be corrected whence it commeth to passe that some hot heady hardy youth sticke not to challenge their masters into the field and others more maliciously minded secretly endeuour to take away the life of their masters Many that haue not the opportunity to practise such villanies doe notwithstanding in their hearts wish their masters destruction and make most fearefull imprecations against them whereby they make themselues guilty of blood before God §. 19. Of seruants amending that for which they are iustly reproued or corrected More then patience is required of them that are deseruedly rebuked or corrected for their faults namely repentance and amendment Thus shall the smart and paine which seruants endure be as good physicke vnto them and turne to their good True amendment of former faults may make one a better seruant then he was before he committed those faults witnesse that which Saint Paul saith of Onesimus in time past he was to thee vnprofitable but now profitable to thee and me Contrary is their disposition who notwithstanding all rebuke and correction goe on still in their euill and lewd courses and continue to prouoke their master more and more and so make them adde blow vnto blow and stroke vnto stroke till they haue no hope of them but are forced to put them out of doores This commeth either from a scornfull disdainfull stomach for a scorner heareth not rebuke or from a base seruile stupid blockish brutish nature that is not moued with any smart or paine like a restie iade that will not stirre though he be whipt or beaten neuer so much Solomon implieth thus much by putting into one leash an horse an asse and a foole meaning by a foole a scornfull blockish seruant to whose backe a rod is as a whip to an horse of such a foole he saith that an hundred stripes enter not into him and againe Though thou shouldest bray a foole in a morter among wheat with a pestle yet will not his foolishnesse depart from him But what shall we say of such as for rebuke and correction are the worse What but that shame beggery and some ignominious death or other is like to befall them Hitherto of the kindes of seruants duties The next point respecteth the manner of performing them §. 20. Of seruing with trembling The Manner how seruants ought to performe their duties is noted in foure phrases The first whereof is this with feare and trembling Feare is both as a fountaine from whence all other duties flow and also as a sawce to season them all Commonly the season and sauour of waters commeth from the fountaine which Saint Iames implieth where he saith no fountaine doth yeeld salt water and fresh for if the fountaine be salt the streames issuing from thence will be salt and fresh if the fountaine be fresh so if feare be seated in the heart of seruants all their obedience and submission will be seasoned therewith Let therefore seruants here learne by their manner of performing all their duties to declare that there is a true seruant-like feare seated in their hearts Hereof I shall need say no more then what hath beene before deliuered The other word trembling added to feare addeth emphasis shewing that it is no small feare that is required of seruants and it giueth them to wit that their masters hauing a power to punish them they must so carrie themselues as they prouoke not their master to wrath but be very carefull and circumspect to auoid his displeasure that they giue him no iust occasion of offence This care had that seruant of Dauid which first espied Absolom hanging in a tree and told Ioab thereof he so feared the displeasure of the king his master as to gaine a thousand shekels of siluer he durst not kill Absolom The like is noted of Obadiah who was afraid to tell his master Ahab where Eliah was left his master might haue thought he had mocked him if the Spirit had carried Eliah away This trembling feare is needfull in regard of the small loue that seruants commonly beare to their masters There are not those motiues to stirre vp loue in seruants to their masters as in children to their parents except therefore through awe and dread they be kept in compasse they will exceedingly transgresse and because this is so needfull seruants must labour to nourish it as a meanes to keepe them from ouer-much boldnesse Contrary on the one side is a proud despising of a masters authority saying if not with their mouthes yet in their heart as Gaal of Abimelech who is he that we should serue him or as those that despised the gouernment of Christ their master we will not haue this man to reigne ouer vs and againe let vs breake his bonds asunder and cast away his cords from vs. And on the other side a wretched carelessenesse not fearing any punishment before they feele it like to many desperate theeues that no whit feare the power of the Iudge but desperatly say we haue but one death to pay The authority of God himselfe is despised and his reuenging hand is lightly regarded by such proud and desperate seruants so as their sinne is
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