to Admonition and this is either Verball properly called Reprehension Reall properly called Correction Reproofe goeth in the middle between Instruction and Correction as a meanes to helpe the former and preuent the latter That a father must reprooue his childe is plaine by Pro. 15.5 For if it bee a commendation of a childe to hearken to reproofe it is a duty of parents to reprooue see Gen. 34.30 Gen. 49.4 5 6 7. The reason is because of the fruit that thence doth arise see Prou. 6.23.10.17.15.31 The fruite of it is life and knowledge 15.32 chap. 24.25 The blessing of good that is of God Motiues to vse this reproofe may be 1 It doth preuent Correction 2 It may be performed when the other cannot be done as in sicknesse infancy and elder yeeres Contrary to this is the too indulgent carriage of parents towards their children as Dauid to Adoniah 1 King 1.6 Reall Correction is next it is not sufficient to admonish but it this serue not God hath giuen authorâ—ty to parents to correct them with stripes and blowes according to their age yea God hath gâ—uen them a charge to doe it and therein hath made himselfe a patterne to parents in correâ—ting His Children after admonition and reproofe giuen by his Ministâ—rs and this must be done because of the peruersenesse of children Reasoâ—s is of it are 1 In respect of the chiâ—de which are 1 Priuatiue good Correction is as purging physick and as a salue curing and purging the corrupâ—ion of the soule Pro. 22.15.20 30.23.13 In this respect it is said to deliuer from death both temporall and eternall and 23.14 from hell and therefore parents must not in foolish affection vrge the painfulnesse of correction but in iudgement consider the fruit thereof 2 Positiue good it teacheth wisedome Prou. 29 15. But some will say that instruction is sufficient to teach them what is good and euill Answ The greatest wisedome is in the praâ—tice which hereby is learned bringing them to a neerer obseruation of those things that are taught therefore it is an error in parents that say that children kept vnder Correction are sots see Prou. 13.24 2 In respect of parents 1 Hereby they spare much paine for this will make instruction more powerfull though few times deliuered than without it oftentimes inculcated 2 This preuents shame and griefe to parents 3 Hereby they acquit themselues of being accessary to the sinne and so guilty of the blood of their children as Eli was punished for not restraining his children 4 Hereby they shall bring ease quiet and ioy vnto themselues Prou. 29.17 when the childe is made so carefull and watchfull of his duty that the parents may bee secure of his good carriage 5 If all these faile yet hee hath the testimony of a cleare conscience in the discharge of his duty Directions for the well and seasonable performance hereof regard first the matter secondly the manner thirdly the vse 1 The matter why the childe should bee corrected 1 The parent must be sure that hee correct his child iustly for a fault otherwise he will be but prouoked against his father for there be fathers that correct their children for their pleasures Heb. 12.10 2 That as he punisheth them for a fault so they make known this fault vnto them after the example of God Psal 50.21 3 To correct especially for those faults which they may shew out of the Word of God to bee faults and so shew that God is also thereby offended for this will make them feare the more 2 Manner Generall rules 1 That parents in correcting doe call vpon God for themselues that they may bee directed and for their children that they may reape benefit because that they are subiect to passion and the childs nature is against it 2 That correction bee done in loue as in all things 1 Cor. 16.14 so especially to children who take it as a matter of iudgement in their parents 3 That it be done with a milde mind and calme affections and to put it off if rage and fury arise as God doth Ier. 10.24 Particular rules 1 That the quality and condition of the childe bee obserued and accordingly to measure our correction 2 That respect bee had vnto the fault according to the greatnesse and smalnesse of it c. For Prayers 3 The vse 1 To obserue the dealing of God towards them in correcting of them which parents may obserue by their correcting of their children with what pitty and compassion they doe it 2 To obserue that in correcting their children they correct their owne sinnes and that the thing for which they correct them came by their owne occasion Aberrations in this point are 1 Too much indulgence 2 Too much seuerity Duties of parents in regard of the riper yeeres of their children when they are youths are of two kinds 1 Prouiding of its place and personall calling for the exercise of that gift whereunto they haue beene heretofore trained vp so Samuel made his sons Iudges 1 Sam. 8.1 So Ishai had diuers sonnes whom he placed in seuerall callings some soldiers some shepheards a calling of esteeme in countries Reasons are 1 By this meanes they come to make vse of that ability and faculty which they haue obtained by their parents in training of them vp and without this they forget the same like schollers that after long study haue no further calling 2 Because by this meanes they come to doe more good to the Church and Common-wealth for before they are but in preparation and their paines as of prentices may in some sort bee profitable yet they are not till afterwards counted members of the Common-wealth properly 3 By this meanes they come to liue of themselues and doe more good to others whereas before their paines and gaines were for their masters 4 By this meanes they traine vp others as themselues haue been trained vp before and so there is a succession of calling and a maintenance of Church and common-wealth Directions Obserue 2 Cautions 1 That they bee carefull to place them in such a calling as they haue beene trained vp vnto in their young yeeres Bezaleel and Aholiab were chosen to the worke of the Tabernacle because they were skilfull men Exod 25. It is not fit of a prentice to make a minister 2 That the meanes of placing them be good lawfull and honest that thus entring in by those meanes that God hath ordained and warranted they may depend vpon his blessing as beeing thereunto called by him 1 Cor. 7.17 What mischiefs follow vpon an vnconscionable entrance all know Aberration in two extremes 1 Carelesnesse of those that thinke it enough to haue bestowed education vpon their children and so account themselues discharged saying that they will leaue them then to depend vpon Gods prouidence But we must know that God appoynts meanes without the vse of which we cannot looke for a blessing Others saying that their children may shift for themselues iust like brute
world a Heb. 7.25 Ioh. 19.30 An euidence of which perfect saluation obtained by him was his Resurrection for this cause he is called Saluation Luk. 2.30 Note here first the Blasphemie of the Iesuites that deriue of that name of their society from that name of Christ which is incommunicable Indeede we may be well called Christians of Christ because this name is communicable for wee are partakers of the anointing but no man is partaker with Christ in the worke of saluation as also Linwood a Papist saith and secondly the dotings of the Papists that seeke for other Sauiors besidâ—s Christ as the Saints to whom may bee applyed that of Esa 30.1 c. and Ier. 2 13. As also another conceit of the Treasure of the Church which what needs if Christ alone haue purchased perfect saluation b Rom. 5.18 As Adam is a naturall root and all comming from him partake of his sin and curse so Christ being another roote all that come from him partake of his righteousnessâ— to iustification Ioh. 6.37 and verse 39. A reason is a added â—â—cause the Elect are committed to his trust and fidelity and therefore if they bee lost the losse redounds not only to the hurt of the members buâ— to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iuâ—as was nâ—uer of this company which is plaine both by thâ— words in the place aâ—leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude speaâ—es ver 4. Then apply that 1 Ioh. 2.19 This ouerthrowes that grosse errour of the Lutheranes who say that those who are Elect may not onely wholy but finally fall away an opinion strange contradictory in it selfe to be a chosâ—n vessell and to bee damned and contrary to the Scripture it breakes in sunder that golden chaine Rom. 8.30 Math. 24.24 Yea the Papists confesse the absurdity of it Bellar. de grat libero arbitrio lib. 2. cap. 10. The ground of this opinion is that they hold that election is conditionall which Tenent is derogatory to glory making his will and decree changeable whereas he is immutable in both and also depriues euery faithfull soule of a ground of maine comfort which otherwise doth rest in an holy security opposed to feare and distrust when once it perceiues in it selfe the certaine signes of Election Obiect 1 Exod. 32.32 and Rom. 9.3 Answ These holy men rapt with loue and zeale did onely shew what in their hearts they could wish to be done not what could be done it was Votum affectus non Effectus Obiect Psalme 69.28 Answ That is spoken according to the common opinion of men now therefore Dauid desireth God to make it manifest that they did heerein deceiue themselues others were deceiued in them who because of their profession and outward carriage accounted them to be written in the Booke of Life So in like manner that which is spoken of Iudas was spoken in regard of his office and Apostleship not in regard of the eternall election of God For in that former respect hee might haue seemed to haue beene a chosen vessell Act. 1.17 Vse is for comfort vnto vs that though wee be not the principall parts of the body of Christ an eye or an eare that is not instructed with so much knowledge as others c. yet if wee be of the body wee shall be saued Gal. 3.28 c Because that satisfaction of Christ was a ransome and price and none can be redeemed and bought but those for whom it was paid Against carnall Gospellers that hope still to be saued when as yet they haue no euidence that they are of this body for the body is guided by the head but those by the prince that ruleth in the Ayre Ephes 2.2 The members of the body loue one another but these hate and persecute the Saints Briefely this word body imports two things that is 1 A mysticall vnion with Christ by faith 2 And a spirituall vnion one with another by loue whereof they haue neither So much concâ—rning the authority of Christ The next point is the subiection of the Church ver 24. Which subiection is due on the Churches part in regard of the place of Christ who is her head but much more in regard that he is so wise so glorious a head so prouident and powerfull to procure her good and againe in that shee is so farre inferiour vnto him and therefore meete it is that she subiect her selfe and vnworthy she were of so great benefits if she should not as Vashty was in not obeying her husband the King Doct. Whosoeuer is of the Catholike Church is indeed subiect to Christ AN EXPOSITION VPON THE FOVRTH VERSE OF THE SIXT CHAPTER TO THE EPHESIANS And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. THe duties concerning the wel-nurturing of children are of 2 kinds 1 Such as respect temporall good as first training of them vp in ciuility good behauior secondly in a good calling 2 Or such as respâ—ct spirituall good viz. that they be trained vp in piety which in the text and diuers other place ais expresly commanded of God who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant as of the 12 Stones of the Passeouer c commanding Parents to declare vnto their children the mystery of these things Reasons of this are 1 This is the best good that parents can doe for their children by reason men exceed beasts by ciuiâ—ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a necâ—ssity of this instructioÌ„ of them in the feare of the Lord for by nature they haue no pronenesse to it and without this nurturing they will neuer learne 3 This belongs to the office and charge of parents as they who best know the capacity of children and therefore are best able to apply instruction to them and instruction comming from them will take more place 4 Because children are borne of their parents in a wofull estate and therefore as they haue beene the meanes to conuay sinne and misery vnto them so should they labour to be a like meanes of conuaying grace 5 This is a double band to binde them vnto their parents in loue and duty when both nature and a religious conscience shall ioyne both together 6 By this meanes when parents dye they may with greater comfort and security commend their children vnto God 7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God Now come wee to some directions for the performâ—nce of this duty These are 1 That they be sure that all such principles as they instruct their children in be grounded on the Word of God for it must be information of the Lord. 2 That when they beginne to learne they be
beasts that leaue their young ones when they are able to feede themselues And thus by their negligence many times their children come to be very drones in the Common-wealth 2 When parents are too preposterous and rash in prouiding a calling not considering whether the place be fit or no for their children but onely whether it be gainefull and profitable or of credit 3 Another is of those that make no conscience of bringing their children into a calling into the Ministery by Simony c. 2 The second duty is concerning marriage that they be carefull to prouide marriage for them in due and fit time a plaine duty of parents Ier. 29.6 and 1 Cor. 7.36 37. in practice Gen. 28.2 6. and 27.46 Agar learned so much in Abrahams house Gen. 21.21 and and so did God with the first man Gen. 2.18 Reasons 1 Because children must waite vpon their parents consent and therefore they ought to prouide for them 2 Parents stand in Gods stead and so must bee a meanes of seeking a marriage for them 3 Marriage is a needfull meanes to keepe their vessels in holinesse and heereby is a holy seede preserued Mal. 2.15 Directions 1 That children may haue a free consent and that they be not forced After Gods example who brought the woman that he had made vnto Adam to see whether he liked her or no Gen. 2.22 24.57 for this is the neerest surest strongest band and ought not to be vndertaken without the parties good liking 2 That the match be fit for them Gen. 2.20 Fit 1 In Religion Deut. 7.3 2 In age So God made the woman perfect at the first as Adam not a childe 3 In state in some equality else scorne and disdaine may arise Aberrations in two extremes 1 Carelesnesse in prouiding marriage letting them passe the flowre of their age 2 Too much rashnesse before they know what a wife and husband meane and a third prouiding vnmeet matches for them ioyning them idiots fooles papists prophane so they be wealthy Meanes for the better performance of those duties are 1 That parents haue a care to prouide a stocke and portion for their children 2 Corinth 12.14 Whereas some obiect Math. 6.19 wee answer 1 That Christ aimeth heere at couetousnesse so as the foole laid vp riches 2 Hee condemnes the manner as beeing the onely thing which they doe before and aboue the care of heauenly things 3 The measure heaping vp without measure Directions 1 That this measure be not vniustly gotten Prou. 10.2 2 That they be not couetous setting themselues to make themselues and their children rich 3 That this be not a pretence for vncharitablenesse Contrary to this is 1 when men liue at the vttermost extent of their liuing so that they can lay vp nothing 2 When men liue aboue their liuing and cast themselues behinde hand 3 When any insnare their children by causing them to be bound for them and so breake their backes and become their vndoers 4 Couetousnesse when parents lay vp indeed but will part with nothing to their children before their death EPHES. 6. VER 5. Seruants be obedient vnto them that are your masters according to the flesh with feare and trembling and singlenesse of your hearts as vnto Christ c. vnto the 9 th verse THe sūme of these words is a direction for seruants how to carry themselues towards their Masters wherein the Apostle layes downe first the Duties they are to performe where wee are to note 1 The kindes which are twofold Obedience Reuerence 2 The extent which is limited by these speeches according to the flesh ver 5. as vnto Christ ibid as the seruants of Christ ver 6. as to the Lord ver 7. 3 The manner of performance set downe 1 Affirmatiuely by shewing them what graces doe adorne them in performance of these duties ver 5 7. 2 Negatiuely by shewing what vices are to bee auoyded ver 6. 2 The motiues to stirre them vp to the carefull performance of the former duties which are partly imployed partly repressed Before we come to handle the kindes it is necessary to lay downe here as formerly hath beene done the ground and foundations of the duties which doe concerne either the opinion or the affection of seruants Thier opiniō that they be perswaded concerning their masters superiority and their owne subiection that it is good lawfull and warrantable by the Word of God For seeing Reuerence and Obedience haue relation to authority and superiority how can any bee yeelded when wee are not perswaded that they to whom wee owe this are our superiours Therfore did Korah his company fall into Rebellion because they thought that Moses had not that authority which hee tooke vpon him Num. 16.3 Now that seruants may bee resolued touching the lawfulnesse of their masters authority let them consider 1 That it is Gods commandement both in the old and new Testament 2 The many directions that God giueth to masters and seruants to carry themseleus in their places But God giueth no directions for any vnlawfull calling 3 The example of many godly men in Scripture who haue beene seruants 4 That that the Apostle Rom. 13.1 vrgeth it as a matter of conscience which hath alwaies relation to the Law of God commanding Contrary to this is the opinion of the Anabaptists denying any subiection or superiority their reasons for it are 1 If say they there be seruants and this a calling lawfull they must haue either Christians or Infidels to their masters If Infidels who haue no part ' in Christ what an vnfit and vnmeet thing is it for Christians to bee in subiection to such If Christians then are they all brethren and why should one brother be inferiour to another Answ This calling of seruants and masters being a politicall ordinance of God appoynted to vp-hold the Church Common-wealth and Family not their quality but their place is to be considered See 1 Tim. 6.2 2 Againe say they it is against nature our Christian liberty and those prerogatiues we are endowed with Answ Against nature as nature now is it is not although if nature had remained entire and perfect it had beene against nature But God hath in his admirable wisedome made many things which are punishments of sinne to bee duties imposed on vs as eating of our bread in the sweat of our browes a punishment and yet a duty 2 Christian liberty is not hereby preiudiced the conscience stil remaining free not subiect to any but God 3 And as for our prerogatuines they are to be expected in the world to come and not heere 3 They vrge that which is said verse 7. not seruing men but heere seruice to men is not simply forbidden but such fawning and parasiticall seruice when we wholy care to please men and not God in seruing them In Affection that the seruant haue an honourable account and reuerent esteeme of his master This is called here Feare and it is described 1 Tim. 6.1 See
of God This is done three wayes 1. By comparisons when a man compares himselfe either with himselfe or with grosse notorious sinners that come farre behind him in goodnes or with ciuil righteous men As did the Pharises Luk. 18.11 12. such are said to bee aliue whithout the Law Rom. 7.9 2. By reason of temporall blessings which because a man doth enioy plentifully so he straightway concludes that he is beloued of God 3. Lastly which is the most fearefull when men being punished with crosses and calamities doe hereupon gather that God loueth them saying that they haue their punishment here and so they shall escape hereafter though in the meane time they neuer repent of their sinnes and leaue their wicked courses for which end God did thus punish them 2. Guile and deceit of the heart in respect of Sinne this is either before or after the committing of it Before the committing of a sinne a mans hearâ— deceiues and beguiles him foure wayes 1. By perswading him it is but a small veniall sinne so extenuating it as a matter not much to be stood vpon 2. But if the sinne doe seeme great and vgly then it labours to make him beleiue that God seeth it not he takes no notice of it 3. If this perswasion take no place but that he thinke God will see it then it suggesteth vnto him that he will not punish him for it he will passe by it c. 4. If all this serue not the turne then it perswadeth him that repentance may easily be had for it that he will repent for it afore he dies c. After a sinne committed the guile is threefold 1. A mans corrupt heart will endeuor to bring him to a loue and liking of that sinne and make it seeme pleasant vnto him that he may not repent for it Secondly or else to cause him to defend it by colourable shiftes and excuses that he may seeme to doe it lawfully Thirdly if it doe begin to gripe him and to pricke his conscience then doth it labour to choke this griefe and sorrow and so to hinder sound repentance and that three wayes First by merriment when a man thinkes it but a melancholy and so gets him among merry companions to musicke and such like to driue it away Secondly if so it leaue him not then hee performes some short humiliation for fashion sake without true sorrow indeed that so hereby hee may as it were get himselfe out of Gods hands Thirdly by some ceremony or other as when some couetous extortioner that gets his goods vnlawfully and neuer thinkes of restitution vpon his death bed or before will giue somewhat to build an Almes-house and so make amends for all This is but a ceremony as it were 3. Guile in respect of vertues and graces when a man deceiues himâ—elfe with a counterfeit shew of them as First when he perswades himselfe to be a true worshipper of God because he frequents the places and exercises of his seruice Secondly to bee a true Christian because he performes the outward duties of Religion Thirdly when hee beguiles himselfe with the shadow of Faith and repentance and all other particular graces whereof there is no one but may be counterefited Fourthly guile in respect of the Word and workes of the Spirit for first a man may haue first knowledge of the Word secondly assent vnto this knowledge thirdly a man may make profession of it fourthly yea he may stand for the defence of the truth thereof and yet may he be beguiled with a false hope of his good estate all things being wrought in him by that wonderfull power of God whereby hee causeth euen the wicked and vngodly to giue testimony to the truth of his Word Secondly there may bee wrought in him first a kind of loue and ioy in the Word secondly a willingnesse to heare it thirdly a reformation of some sinnes and corruptions in the life and conuersation which is done by the restraining and not sanctifying Spirit as there was in Herod Mark 6.20 with diuers the like graces and neuerthelesse as Herod did he may nourish some one bosome sinne and so be farre from the state of sound conuersion Diuers other such deceits there are but these are the principall which things seeing they are so and that the heart is deceitfull aboue all things yea and who can know it Let vs labour and learne first to suspect our hearts and not trust them too farre but by due examination find out the wiles and subtilties thereof Secondly to get vs sincere and vpright hearts FINIS AN EXPOSITION OF PART OF THE FIFT AND SIXT CHAPTERS OF S. PAVLES EPISTLE to the Ephesians wherein is handled all such duties as belong to household Gouernment ALSO THE SPIRITVALL ARMOVR OVT OF WHICH A CHRISTIAN MAY FETCH SVFFICIENT furniture against all his spirituall Enemies LONDON Imprinted for Iohn Bartlett and are to be sold at the signe of the Gilt Cup in the Goldsmiths Row in Cheapeside 1630. EPHESIANS 5. VER 22 23 c. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same is the sauiour of his body THe scope and drift of the Apostle in the latter end of this Epistle is to stirre vp Christians to walke worthy of the vocation whereunto they were called Chap. 4.1 Hee heere shewes how they should walke viz. 1. In the practice of the duties of their generall calling of Châ—â—stâ—anity which are set downe in the fourth and part of the fift Chapter vnto the 20. vâ—rse 2 In the performance of the duties belonging to their particular â—â—llings 1 In generall verse 21. hee layeth down the â—uty of subiection which is a generall and common duty belonging to all callings both inferiour and superiour of Magistrates and Ministers yea Kiâ—gs themselues Now this subiection must be in the feare of the Lord which shâ—weth first the cause of it it ariseth from the feaâ—e of the Lord Deut. 5.29 Eâ—clesiastes 12.13 For this bridles our vnruly corruptions which be otherwise vntoward and stubborâ—e to yeeld râ—ady and cherefull obedâ—ence 2 This shewes the restraint and manner of pâ—rformance Col. 3. Ephes 6. It must be done in the Lord. When our submission goeth against the Commandements of the Lord no good issue commeth from it as in Sâ—uls obeying the people 1 Sam. 15.15 21. and also of Aaâ—ons yeelding to the children of Israel in making the calfe Exod. â—2 for God is the highest and againe God is our Iudâ—â— This caution must be vnderstood in all particular dâ—â—ies tâ—at ensue Now from this genâ—rall ground the Apostle comes to some particular functions or callings and the duties belonging thereunto Hence wee learne this instruction from this in that the Apostle stayeth not in the general duties of Christianity but from thence descendeth to the particular offices of such generall callings that it is not sufficient to performe the generall
duties of Christianity vnlesse we practise the seuerall duties of our particular vocations as the Apostle heerein is as carefull to set downe the one as the other and to the Colossians the like Chap. 4.5 And the Apostle Peter in his Epistle exhorts and in the 2 Chap. ver 15. of Titus the Apostle shewes that this is a thing that the Ministers ought to teach the people as is plain also in the 5 Commandement in which euery one is ranked into certaine degrees There are 4 considerations to stirre vs vp 1 That those seuerall places and callings wherein we are set are appoynted of God and that hee prescribes the duties belonging vnto them 2 That the particular callings wherein wee are set serue to make vp the comlinesse of the Church of God and the beauty of the body of Christ Iesus now wee disturbe this comely order when we either exalt or debase our selfe too much or liue out of our callings 3 These are the bonds whereby wee are bound and knit one to another and by which wee both doe much good and reape much profit one of another Eph. 4.16 4 That the generall duties of Christianity cannot better be shewed then in the practice of our particular duties of our seuerall callings Vse 1 That euery one doe obserue that place wherein God hath set him herein we must haue recourse to the word which shewes vs direction to walke in the same Tit. â— 9 10. heereby shall wee adorne the Gospell of Christ in all things And wee may well say without breach of charity that they who are not carefull to performe the duties of particular callings are no good Christians whatsoeuer shew they make abroad as an vnconscionable Minister in his calling cannot possibly be a good Christian 2 Generall doctrine is in that the Apostle doth make choice of those callings that serue to build vp a family all which in 3 ranks he reckoneth vp very acurately and is very earnest copious and large in vrging the duties of them Hence wee learne that the particular callings of a family are some of those that belong to Christians and such as in which wee ought to be diligent in obâ—eruing the duties of them The reason is because the family is the seminary of the Church and Commonwealth as it were the Bee-hiue which heere and there sendeth swarmes forth So all men came first from the family of Adam and Eue after the floud from the family of Noah therefore great care is to be taken heerin seeing in families all men are first trained vp and ought so to be instructed that they may be profitable members afterward of Church and Commonwealth Therefore those that haue no other calling but onely of a family ought not to be discomforted and troubled in conscience as if they had no calling at all because they haue no publike calling but they ought to kâ—ow that such callings are warranted by the Word of God wherein they may haue busines enough to imploy themselues if they be conscionable in performance of it â—nd the more free they are from pubâ—ike callings the more care and diligence in gouerning and instructing their families ought they to haue 2 For those that haue another publike calling to tell them that by this they are not exempted from the calling of the family for the duties of the one doe not crosse the other as Iosua was a captaine of the host of the Lord yet what said hee I and my house will serue the Lord Iosh. 24.15 Eâ—i a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both familiâ—s 1 Tim. 3.9 〈◊〉 he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chiâ—de will neuer proue a good subiect These doctrines serâ—e as prâ—paratiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the duâ—ies that belong to the particular callings heere mentioned and first to shew the duties â—o belong to man and wife Fitly doth the Apostle beginne with the married couple 1 Because in the beginning of the world this was the first as Adam and Eue were married and ioyned together by God Gen. 2. before either seruants or children were any 2 Because they are the chiefe in the familie hauing the gouernment thereof and so are the guides and examples to others and if they carry themselues lewdly their seruants and children will be ready to follow their examples So then their fault is double 1 In neglecting â—heir owne duties and so wronging one another 2 In giuing offence and ill example to others Now come we to the duties belonging to them in which we will proceed in this order 1 to lay downe the generall duties that belong to both 2 To lay downe the seuerall duties of their particular callings The former are twofold either de Necessitate de Honestate either such as are absolutâ—ly necâ—ssary for the prâ—seruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furthâ—rance of their mutuall helpes and comfort Those that are absolutely necessary are two 1 Chastity opposed to adultery By both which the marriage knot is broken 2 Cohabitation opposâ—d to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vesselâ— in holinâ—sse and honor 2 Cor. 11.2 1 Thes 5. in a generall intent is it vnderstood of all purity But in 1 Thes 4.4 of the chastity of the body It is twofold either of single life this either of those that were neuer married or such as are widdowes or widdowers Of such 1 Tim. 5.16 Married estates Tit. 2.5 This note against the dotage of Papists who thinke that chastity and marriage cannot stand together whereas the Apostle called the marriage bed vndefiled Now this is a mutuall duty to be performed of both 1 Cor. 7.4 the man and the wife neither of them haue more liberty than the other It is also absolutely necessary because adultery doth break the marriage bond Pro. 2.17 Mat. 5 3â— Mat. 19.9 Where the exception sheweth that adultry breaketh this bond so that if the man marry another hee is not an adulterer Reason is euident because in adultery they make themselues one flesh with a stranger 1 Cor. 6.16 Now this neer vnion can be but betwixt two The vse is therfore that we obserue this couâ—sell of the Apostle 1 Cor. 7 4 5 and of Sâ—lomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our sâ—lues with one another truely to loue one another we shall the better auoyde strange flesh Considering also that it is a point of so great consequence and adultery such a sinne as God himselfe will iudge and auenge If we haue also an eye to the feare of the Lord then wee haue Gods promisâ— Prou. 2.16 and 6.20
beginne with wiues as hee doth in the Epistle to the Colossians c. And so Saint Peter The reason of it is because shee is the inferiour and it is the Apostles order to beginne alwaies with the duties of inferiour and so is this order obserued in the 5 Commandement But what is the reason of this Two there are 1 Because the inferiour is the lother to subiect himselfe to his place not that that is a matter of greater difficulty to obey than gouerne for this thing is farre more dâ—fficult and so places of greater authority and superiority are by the wise prouidence of God orderâ—d for such as are of greater strength wisdome discretion and ability as to men not women to men of ripe age and not to children Esa 3.4 12. because they are to lay downe the rule of obâ—dience and so may sooner yâ—a aâ—d so ougâ—t to haue more wisdome the other only to obserue it being laid downe Herâ— we may consider the great fauour of God in giuing vs sucâ— a King as we now haue of the strongeâ—t sexe gâ—uen to â—s in such a ripe age fuâ—nished with such knowledge and zeale as neuer King since Christ had indeed a true Defender of the faith c. Naturally there is in man a dâ—sire to rule and so they who are inferiours are drawne vnto obedience praemio paena as we see penall statutes and the like are indeed most commonly for to keepe inferiours wiâ—hin their compasse and are not so much appointed for superioâ—rs 2 Because it will fare worse with inferiours if there be strife who shall beginne for whence ariseth rage and anger in the superiour Is it not because of the stubbornnesse of inâ—eriours Whereas the best way for inferiours to mooue those that are in places of authority ouer them is to vse them mildly and gently and not churlishly yea to winne them to the performing of their owne duties is first to beginne with duty and to behaue themselues obediently and reuerently Indeed both ought to prouoke by good example not stâ—y till they be prouoked and to striue to goe before the other in performing of their duties and this is praise-worthy But generally if there be any contention about beginning the inferiour must beginne And in the case of wiues there be some reasons speciall why they should beginne 1 Out of 1 Corinth 11.9 2 Out of 1 Tim. 2.14 Because she was first in the transgression and so ought by her obedience recompence the wrong shee hath done vnto her husband by being first in obedience Now let 's consider why the Apostle first beginnes with wiues amongst all other degrees of inferiours For why is the wife as loth to performe the duties of subiection as other sorts of inferiours are yea surely and the reason is because of all inequalities there is the lâ—ast disparity in this between man and wife Though shee be not the head yet she is the heart See 1 Cor. â—1 11 12. so that there is a most neere relation yea a common â—quity in many things with their husbands and so in some things there is an equality but yet for all this to conclude as women do that so there is an equality in all is but a womans reason c. Againe euen in those things wherein there is a community yet is there an inequality as in commanding of their children if the father command a thing indifferent and the mother forbid the fathers word ought to stand Againe in some things there is no equality as the husband may command the wife but shee by no meanes her husband Now because of this little disparity it is that wiues of all other inferiours are most hardly drawne to subiect themselues obediently This serues for the praise of those wiues that haue so farre subdued their nature as to yeeld willing obedience 2 To reproue them that labour not against this corruption of nature but rather increase and nourish the same by their wilfull peruersenesse Now from these Generalities come we to the particular duties belonging to each of them in seuerall And first of the Wife contained in the 22.23 24. verses First let vs set downe the meaning of the words Wiues and Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though these be general phrases and words belonging to all men and women yet in our translation they are restrained well vnto them only that are maried persons which is plain by the relation between them here signified secoâ—dly by the duties which are laid vpon theÌ„ by the Apostle Submi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word being of the meane voice may be translated either passiuely Be yee subiect or actiuely Submit your selues Noâ— there is a twoâ—old subiection 1 Of necessity 2 Of will Of order or of duty The first is in regard of that ranke and degree of Inferiority wherein God hath placed wiues by vertue of which Ordinance of God they must be subiect will they â—ill they The sâ—cond is that dutifull respect and reuerence that inferiours are to carry towards those that are in place of authority bâ—cause God hath set them ouer them and this is the subiection here meant that wiues performe vnto thâ—ir husbands Vnto your owne â—usbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words containe two things 1 That wiues ought to haue but one husband 1 Cor. 7.2 2 That this subiection is to be performed to him alone forbidding all submission to adulterers c. Commanding chaste and faithfull obedience vnto him As vnto the Lord that is to Christ Iesus for this word is by a kind of excellency appropriated vnto him and it is so expounded in the 5 verse of the next Chap. These words teach vs two things 1 That the husband by vertue of his place hath a kinde of fellowship with Christ 2 That such a submission is to be performed by the wife to her husband as shee would performe vnto Christ That is 1 That it be done reuerently in feare and trembling 2 Sincerely in singlenesse of heart as is said of seruants Chap. 6.5 6. For the husband is the wiues head This is metaphorically spoken in allusion to a naturall body that is the husband by reason of his place is more eminent he is to protect to defend and gouerne his wife Euen as Christ is the head of the Church To vrge and presse the husbands authority ouer the wife hee putteth in this similitude betwixt the husband and Christ wherein we may consider two things 1 That the husband by verue of his place is aboâ—e his wife 2 That heerein there is a resemblance between him and Christ both which ought duely to be obserued because they are strong motiues to stirre vp wiues to yeeld obedience to their husbands And the same is the Sauiour of his body that is Christ is not onely a head to rule to giue spirituall life sense and motion to his members but himselfe and no other is also the Sauiour absolute and euery way perfect 〈◊〉 〈◊〉
to mooue wiues to the performance of these duties Hence these Corollaries 1 There is as good reason the wife should yeeld subiection to her husband as the Church to Christ 2 That by this subiection the wife shall haue an euidence within her that she is of the Church Now for the generall vse of all If these duties be required of wiues how carefull ought parents to be to make choice of such husbands for their daughters as be men of knowledge wisedome and fearing God to whom they may willingly submit themselues Vers 25. Husbands loue your wiues euen as Christ loued the Church and gaue himselfe for it THis duty of Loue is a generall duty and compriseth vnder it all other duty running thorow all the branches of them And it is shewed by the husband 1 In the vsing of his authority and this two waies 1 By a tender respect towards his wife 2 By a prouident care to prouide for her Tender respect is either inward and this 1 In opinion as touching both her Place to account her his yokefellow her Person to account her in particular the best wife he could haue had and the most fittest for him though other may excell her in beauty riches or other good qualities 2 In Affection to delight in her onely Or Outward that hee carry himselfe as a mâ—n of knowledge 1 Pet. 3.7 And this is shewne 1 By giuing no iust offence vnto her 2 By couering that offâ—nce which she shall giue vnto him That he may giue no iust offence to her he must haue regard and respect 1 To the duties which she performeth 2 To those things that belong to himselfe In the former that duty of the husband is 1 Kindly to accept what his wife performeth This will be a witnesse of his loue to her and a great incouragement otherwise it will minister griefe and tediousnesse vnto her This is manifested first in regard of her Reuerence That he answer her courtesie with courtesie againe for this may well stand with his authority neither doth it preiudice it at all This condemnes those that Lordly ouer-looke their wiues 2 In regard that shee will doe nothing without his consent hee must willingly yeeld her his consent as the Shunamites husband did 1 Kings 4. Alwaies prouided that thâ— request be iust and lawfull 3 In respect of her obedience he must haue a care that hee be not rigorous to exact all that hee may Nor to call her to so strict examination as hee doth his seruants Yea his heart must trust in her and account her faithfull and yeeld a generall consent to her in many poynts as 1 Hee must note what is most proper vnto her and heerein giue ouer the charge vnto her for the tryall of her wisdome and manifestation of his faithfull trust he reposeth in her as in gouerning the house 1 Tim. 5.14 Trimming and decking of it prouision of victuals education of young children care ouer the maid-seruants Yet still interposing his authority to moderate there where he sees excesse 2 Another duty is to commend and praise her where he sees her doe well Prou. 13.28 29. Now in respect of those things that belong to the husband to be performed to the wife the duty is That in all things he vse Gentlenes Mildenesse Amiablenes and Familiarity Whereunto is that bitternesse mentioned Col. 3.19 opposed where a metaphor is vsed taken from such things as are bitter in the taste as gall c. which when it is mingled with other sweet things maketh them distastefull So if the husband in his authority reproofes commands c. things in themselues wholesome shall be bitter and fierce the wife will neuer brooke nor disgest them In particular this is shewed 1 In his speeches of her 2 In his carriage to her That he speak of her to others with that mildnes that others may see hee loues her otherwise rayling and reprochfull speeches of her will make others to brand him for an vnkinde husband and also if it come to his wiues hearing cause her to be offendâ—d â—oth for that hee loues her not and also doth thus 〈◊〉 her To her selfe his speeches and 〈…〉 must sauour of gentlenesse as doe thoâ—e 〈…〉 to the Church in the Canticles such like 〈…〉 be vsed in familiarity vpon occasion though not vsually 2 In instruction to doe it with meeknesse 1 Tim. 2.25 Also that he proclaime not her ignorance to her children and seruants but for the publike to instruct her rather by the childrâ—n and seâ—uants in Catechizing of them as in tâ—aching children their dutie we teach old men though wee name them not Reseruing particular instruction to be vsed in priuate 3 That in bidding her do any thing he do it rather by wishing and desiring that such a thing were done and by praying and intreating her Philem. ver 8 9. Gen. 12.13 than by commanding But yet in commanding he must obsâ—rue 1 For the matter 1 That hee command nothing which is vnlawfull nor forbid any thing that is lawfull 2 That hee command nothing which in her conscience she cannot yeeld vnto yea though himselfe know it to be a thing lawfull yâ—t must hee wisely weigh and consider whether it be a matter of great moment and consequence if not to gratifie his wife and to tarry till shee be better perswaded and not to exact it at all 3 That hee command nothing vnbeseeming her place as Ahashuerosh did therein offending or that which shee is vnwilling to doe or that which is idle and friuolous for this makes her thinke that hee hath a light â—steeme of her 2 For the maner that he do it not too frequently but vse it as a sober graue man doth his sword though he weare his sword yet he drawes it but in time of need not vpon euery light occasion like a swaggerer Nor peremptorily whâ—n there is no necessity Nor proudly vpon ostentation as many will boast what they can make their wiues doe that they can make them light a pound of Candles at the wrong end c. 4 In Reproofe that hee doe it gently with exhortation intimating that such a thing was done amisse For the matter of reproofe hee must haue care 1 That the thing he reproues her for be alwaies iust and true auoyding hâ—rein two faults 1 Ouer-much credulity not rashly receiuing a report of her 2 â—uspicions which are the seed of iealousie the bane of marriage 2 That it be weighty heereby to shew how hardly hee is drawne to it that euen necessity constrainâ—s him because of some danger either to her owne soule or their estate This also manifesteth his loue vnto her Hence wee read that when husbands did reproue their wiues it was vsually for sinning against God Gen. 30. Iob 2.9 2 Sam. 6. Especially if the thing be priuate for otherwise if it be a light matter the wife will think it to be nothing but reuenge For the manner 1 That hee doe it sparingly and rarely to
of Dauids 1 Sam. 30 18. This protection also must extend it selfe according to the danger as 1 Spirituall of the soule that he keepe from the house Idolatrous persons as Iesuites c. and prophane and vaine persons 2 Corporall to preserue her from violence and hurt 3 For her good name to maintaine her credit against slanderous persons being as well dead as aliue wherefore he must also be ready to heare her complaint He must be further carefull to maintaine her honour and authority in the family against children and seruants yea though they be the children of a former wife vnlesse that the cause be iust for there are many cruell and rigorous stâ—pdames and in this case he must vse all gentle meanes to pacifie his wife or if this will not serue then to remooue the cause of this hatred and to place the children somewhâ—re else for the man and woman may by no meanes dâ—part asunder The reason is because the latter wife is as true a wife as the former and therefore the same duties belong vnto her which did vnto the former for many times it falleth out â—hat the second wife is not respected like the first but surely if the husband thinke he cannot so loue another woman as he did his former the best way for him is to remaine a widdower And if not against children much lesse against seruants Thus did Abraham defend his wife against Agar though shee were his Concubine Gen. 16.6 Not laughing at them and suffering them to try Masteries c. For let the husband be assured hee shall feele the smart by the discontent of the wife when shee shall see he suffers any one to abuse her Ephes 5.25 26. c. to vers 33. Euen as Christ loued the Church and gaue himselfe for it So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yeâ— hated his owne flesh but nourisheth and cherisheth it c. HAuing handled the duties wee come to the manner how the husband ought to performe them In these words the Apostle sets it downe propounding First 2. patternes for him to follow 1 Of the Church 2 Of a mans owne selfe Secondly 2. râ—asons drawne from the examples namely the similitude and râ—lation in them that there is great reason why the husband should loue his wife hee being as neere to her as Christ to the Church and himselfe to his owne flesh In the example of Christ 6 Circumstances are to be obserued in regard 1 Of the Order 2 Truth 3 Quality 4 Condition 5 Measure 6 Continuance of his loue to the Church In all which we will consider of three points 1 To shâ—w how Christ loued the Church 2 How wee must follow him 3 How wee come short of our duty 1 Order Christ first loued the Church and so drew her on to loue him againe which as it is heere intimated by that which the Apostle saith that he purged and cleansed her signifying that before hee set his â—oue on her she was polluted and vncleane so it is plainly proued by that in 1 Iohn 4.19 and Cant. 1.2 In like manner ought husbands to beginne in loue to prouoke and to draw their wiues on as well by their example as instruction especially considering that is the weaker vessell Contrary to which is that vntowardnes of some husbands which so little regard their wiues kindnesse and dutifull subiection that though they haue neuer so louing wiues yet they will neuer loue And this is it that makes the wiues subiection burdensome 2 Truth Christs loue was not only in affection and word but also in deed and truth which appeares by that hee gaue himselfe for the Church and the effect viz. the purging of the Church shewes it Such ought the husbands loue be toward the wife For if to loue indeed be a duty imposed on all towards all 1 Iohn 3.18 much more towards a wife which is not onely a sister 1 Cor. 9.5 but neerer and dâ—arer to her husband than any other in the world besides The practice of most is contrary vnto this who in word will pretend great loue but when they come to deeds performe iust nothing Like suters that will promise golden mountaines c. so are there many that will weepe with their wiues and make great shew of kindâ—nesse but when it comes to cost and charges they may doe fullâ—ill for all them 3 Quality Christs loue was an holy chaste and pure soâ—e as appeares by the effect that by it he purged and sanâ—tified his spouse Wherefore also lest hee should seeme to loue more than one hee hath vnited all by one spirit and so made one body of all So betweene husband and wife though their â—oue ought to bee exceeding great yet must it bee ioyned with purity sobriety and holinesse as the Apostle saith Heb. 13.14 Where he calleth the marriage bed vndefiled Two â—ffects of this are 1 That it restraines this matrimoniall loue only to their owne wiues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 That it doth moderate Loue that it turne not into lust Contrary vnto this is the practice not onely of Adulterers which loue others besides their owne wiues but also of such husbands who both in words deeds will behaue themselues towards their wiues with as much wickednes filthines as vnto strumpets neuâ—r obseruing any circumstances of time place measure c. 4 Condition Christs loue was free nothing in thâ— Church mooued him to loue no benefit redounded to him by her loue but his owne goodnesse was the cause of it For though Christ bestowing many graces on the Spouse doth dâ—light in her as in his owne worke yeâ— this was no motiue without him to loue her but eâ—en his loue is the ground of his loue Deut. 7.7 8. So though there be nothing in the wife to moue the husband to loue her yet ought he therefore to loue her because shee is his wife and that God hath ioyned them together endeuouring if it be possible by instruction and example to make her amiable as Christ did the Church Contrary is the practice of those that loue no longer than they haue outward baites either of beauty riches parentage or honor c. Such loue is not of their wiues indeed but of those outward things 5 Measurâ— Christs loue is indeed out of measure he gaue his life for the Church Iohn 10.11 than which no loue can be greater Ioâ—n 15.13 And he that will not spare his lâ—fe what will hee spare But will some say This seemes a hard matter and not for our imitation that wee should lay downe our liues for our wiues But yet so it is for besides that the comparison heere doth expresly lay it downe Saint Iohn 1 Iohn 3.16 saith that we should lay downe our liues for our brethren and then the argument holds a maiore ad maius that if for thâ—m much more for our wiues But heere some cautions
taught to read in the holy Scriptures the booke of God as Timothy was Compare 2 Tim 1.5 with 3.5 for so with learning they shall sucke in Religion and 2 there is a secret and diuine operation in the Word to worke holinesse 3 That they be daily catechized and instructed in the grounds of Religion Deut. 6.7 where continually signifieth according to the vsuall phrase of Scripture as the continuall sacrifice that which is done day by day but obseruing this caueat â—hat they be not too tedious but deale with them as it is Esa 28.13 Moreouer lâ—t parents take occasion to raise vp the minds of their children vnto God 4 That they take occasion especially to declare vnto their children the mysterie of all thoâ—e ordinances that God hath instituted in his Church of tâ—e Sabbath Sacraments c. So the Israelites were to expound to their children the Passeouer 5 To prouide such tutors and gouernors as are religious so Hannah did put her sonne to good old Eli 1 Samuel 1. 6 â—hat they teach them by their owne good example as Iosh 1. Psalm 101.2 This addes an edge to all the rest It remaineth to shew the contrary aberrations oâ— parents 1 That they are onely and wholly carefull for the temporall good of their children meate drinke apparell complementall carriage and rich calling and good marriage in which they respect the good of their children no more than heathens doe 2 Many care not in what religion they be brought vp Such are those that haue rich and wealthy but popish friends to whom they will put their children to be instructed wherein what doe they but shew themselues most vnnaturall giuing poyson to their children and euen sending them to the diuell 3 That they teach them at first prophane and vile bookes neuer also catechize them In which case the Papists may rise vp against vs in iudgement 4 By ill examples they teach their children vile sinne euen in their câ—adle Come wee to the second branch namely the time of the performance of these duties of which consider 1 The beginning when it must be done 2 The contiuance how long 1 For the beginning Doct. So soone as the childe is docible and able to apprehend instruction so soone must he be taught and nurtured in the feare of the Lord Pro. 22.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mouth of his way Like as they giue children meate as soone as they câ—n take it with their mouth Pro. 13.24 betimes in the morning Heb. viz. of his age Pro. 4.3 tender Then was Salomon instructed 2 Tim. 3.15 an infant So dealt Anna with Samuel a childe Reasons are either priuatiue implying an auoyding of mischiefe as 1 Vnlesse they be taught betimes they will fall into many sinnes because they are pronâ— to sinne Gen. 6.5 Prou. 22.15 and as soone as they haue ability they will execute it This is a meanes to preuent it 2 This preuents obstinacy and peruersenesse for within a while they will grow refractary and indocible as Hophni and Phineas Or positiue of fruites and benefits ensuing namely a good effect of their labour because 1 Instruction is easily taught there being an aptnesse and inclination in youth to learne 2 That which is learned in youth is longest retained Prou. 22.6 Obiect But to teach children is but as to teach Parrots that which they vnderstand not and so 't is but labour lost Answ 1 The ground 2 The consequence is false for 1 a childe so soone as it is able to conceiue any thing vnderstands it better than any other creature else whatsoeuer 2 Suppose they conceiue it not yet 1 It is better that by this meanes they be kept from an euill course than let run into it 2 This is a great meanes to helpe their vnderstanding as wee see in Princes and Noble mens children that haue good bringing vp who vnderstand more at 12. than many others at 20. yeeres 3 As yeeres doe increase so will they make vse of that which they learne in youth therefore though there be no fruit for the present yet it will come afterwards as it is in â—owing of corne The contrary practice of parents is who suffer the bâ—st yeeres of their children to be spent in vanity and waâ—â—onnesse Where note by the way that this point of well nurturing children doth especially belong to the motheâ— as we see 2 Tim. 1.15 compared with 2 Tim. â— 15 Pro. 31.1.1.8.6.20 yea after a peculiaâ— manner to mothers when they are young they being then most familiar conuersant about them in feeding câ—othing c. For this cause the holy Ghost doth expresse in the books of the Kings Chronicles the mothers name because chiâ—dren do most ordinarily follow their mothers So Salomon and Absalon the children of one father but of two mothers the one bad the other good so it is when the father is a Protestant the mother a Papist the children commonly are Papists 2 Chr. 2â— 1 3. Ahaziah fell to Idolatry by reason of his mothers counsell Which serues to stirre vp mothers to diligence in educating their children The second branch of the time is the Continuance The childe must be instructed so long as the parents haue power and authority to gouerne him which is so long as he liueth and they are parents though there must be a difference put in respect of age For children are bound to parents as long as they liue and so must be subiect and ruled by them So Eli rebuked Hophni and Phineas though they were married and Iob had a care and command ouer his children though they kept house Directions That parents doe so wisely carry themselues towards their children as they still reserue in their owne hands a power to curbe and bridâ—e them euen when they are growne into yeeres Contrary to which is their practice which let goe the reines vnto their children yea put themselues in their childrens power and stand at their courtesie Many haue found the mischiefe of this as Dauid did in Absalom Concerning the meanes of Helpe for the performance of this duty of education they are two Frequent admonition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put into the mind more by instruction Due correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both 1 Doct. That to instruction must bee added admonition that is they must labour to whet these things into the hearts of their children to make a deeper impression Deut. 6.7 8. Eccles 12.11 Prou. 7. Because the apprehension of children is very weake and sickly and therefore vnlesse that which is taught bee vrged it will slip away Parents therefore must obserue the inclination of their children and accordingly vrge and expresse vpon them those things they haue taught them Contrary is the practice of those who thinke it sufficient to haue told their children what is to be done but goe no further complaining of great labor and paine that it is to bee still in admonishing of them 2 Doct. Correction must bee added
their power to command 2 The Apostle in that place speaketh of man as opposed to God in the text as subordinate to God there so to please men as to displease God heerein pleasing of them standing in the place of God to please God himselfe Briefely here is meant to please men in God for God and vnder God So that so farre as seruants can approue themselues to God and haue the testimonies of a good conscience and withall please their master this man-pleasing is lawfull 2 If masters forbid any thing that is by God expresly commanded seruants must not therfore abstaine So did Daniel Dan. 6.10 Reason is we haue a good warrant so to doe euen of God himselfe and if a man haue the warrant of the King what need he feare although an inferiour magistrate doe forbid him Thus if seruants be commanded not to giue good weight they must not doe it although they may keepe the price which their master sets so if to breake the Sabbath and the like Onely let them be sure and certaine that God hath forbidden that which their master hath commanded Contrary heereunto is slauishnesse and timorousnesse when they feare their master more than God For the auoyding of these extremes and the better to performe the former duties let seruants 1 Labour to be fully instructed what is the will and commandement of God Ephes 5.17 2 Let them labour to haue their mindes possessed with the true feare of God 3 Let those seruants that be at liberty haue a carefull respect in chusing of their masters that they as well regard their inward disposition as their outward calling for this it was that Ruth followed Naomi because shee saw she was Religious 1 Ruth 1.16 4 Hauing beene brought by the prouidence of God vnder such masters as are Religious to cleaue vnto them and to remaine with them Iohn 6.68 Contrary to which is carelesnesse in seruants that regard not to what master they binde themselues be they worldlings prophane popish c. all is one to them whereby they bring themselues into many straights eyther to disobey God or to displease their master c. So much for the Extent and Restraint 3 The manner of obedience is layd downe in 4 branches 1 With feare and trembling 2 With singlenesse of heart 3 With good conscience 4 With good will 1 Feare and trembling the phrase is doubled to shew the necessity of the duty by feare is meant all the former and respect which seruants owe to their masters by trembling is meant an awe feare to prouoke their master to punish them For as we may feare God in regard of his power that hee is able to execute so great vengeance on vs so may masters be feared because God hath giuen the rod into their hand to execute punishment on the disobedient Rom. 13.5 Thus was Obadiah afraid to prouoke Ahab 1 King 18.9 Contrary to this trembling in the defect is 1 Too much familiarity 2. Answering againe murmuring and repining 3 Carelesnesse in prouoking their master thinking with themselues it can bee but a beating c. In the excesse slauish feare when all things are done for feare of the rod. 2 Singlenesse of heart that is that the seruice which they performe be done with an honest and vpright heart pretending no more in outward shew then they intend inwardly in the heart it is called singlenesse of heart in opposition to those phrases in Scripture of a double heart or a heart and a heart as Psal 12.2 Such an vpright heart was in Ioseph Gen. 39.8 9. Reason is because seruants haue to doe not onely with their master but also with Christ who searcheth the heart and by the same giueth iudgement of the action Ier. 17.10 2 Because honesty and vprightnesse is so acceptable vnto Christ and hee delighteth so much in it Contrary to this is eye seruice when they content themselues with the outward worke and neuer regard their heart such are most seruants 2 Hypocrisie and dissimulation when they will carry a faire face fawne and flatter yet care not what wrong they doe vnto their master as Parasites 3 Good Conscience implyed in these speeches 1 As vnto Christ 2 As the seruants of Christ 3 As doing the will of God 4 As seruing the Lord. Whence the Doctrine is That seruants must haue respect to the will and ordinance of God obeying because of it although there were no other reason Rom. 13.5 1 Pet. 2.13 This puts a maine difference betweene Christian seruants and such as are wicked and prophane 2 In this may seruants reape true comfort in hope of reward at Gods hands howeuer their master doe deale with them Contrary is that of many seruants who although they bee good at their worke yet doe it not for conscience sake but for feare for gaine or some like by-respects 4 Good will which respects the minde of the seruant and it is either in regard of himselfe or of his master of himselfe that his seruice bee done willingly and cheerefully of his master that it bee for his profit Doct. 1 Seruants must doe seruice with willingnes and cheerefulnesse as Christ a seruant Phil. 2.7 did the will of his Father cheerefully and readily Psal 40.7 8. Euen with as great a desire as to his ordinary food Iob 4.34 So did Iacob Gen. 39.20 For the time of his seruice seemed short vnto him which is a signe he did it cheerfully And although the reason be there rendred because he loued Rachel yet may these both stand together yea if hee had not serued cheerefully the time would haue seemed so much the longer because of that loue he bare Rachel Reasons hereof are 1 In regard of God who loueth cheerefulnesse 2 of our selues because it easeth the burden of the worke And for a motiue to stirre vs vp to readinesse consider wee of the reward that God will giue to such as bee faithfull in their calling Contrary is when seruants do their businesse grudgingly heauily and of necessity wherein neither themselues can reape comfort God not accepting of their worke nor their masters profit it being done for the most part vntowardly 2 The profit of their master to this is required 1 Speedinesse and quicknesse that they dispatch their businesse so soone as they can This was commendable in Abrahams seruant Gen. 24.33 54 56. 2 King 4.29 This speedinesse about businesse is a signe of of willingnesse 2 Diligence That they imploy all their labour and care continually for their masters good Ecc. 9.10 For this is the Talent and worke of the Lord which hee hath giuen to seruants viz. To be diligent in their place and seruâ—ce towards their master then looke Ier. 48.10 This diligence was in Iacob Gen. 31.38 39 40. What fruit commeth by this diligence is often expressed in the Prou. chap. 10.4 and 12.24 c. Contrary to this is Sluggishnesse and Idlenesse which in a seruant how irksome it is see Prou. 10.26 how
reward This sweetens all their labour and makes it seeme easie and light as it did vnto Iacob EPHES. 6 Vers 9. And yee masters doe the same things vnto them putting away thrâ—atnings and knowe that euen your Master also is in heauâ—n neither is there respect of persons with him WE are now come to the last order in the family viz. of masters which although it be last according to the Apostles order is in dignity the chiefe But the Apostle first sets downe the orders of inferiority to shew that the duties of subiection are hardâ—r to be pâ—rformâ—d then those of gouernment and authority For the meaning of the words it is thus By masters are meant all that haue authority ouer particular pâ—rsons that are attâ—ndant vâ—to tâ—em whether they bee chiefe or such as being vnâ—â—r others haue seruants vnder them Them that is to â—eruantâ— befoâ—e mâ—ntionâ—d Doe the same things This seâ—meth a strang phrase What may some saâ— must mastâ—rs obâ—â— anâ— reuerence their seâ—uantâ— c No tâ—is may beâ— vndâ—rstood 1 With râ—â—â—rence to 〈◊〉 dutiâ—â— aforegoing namely not vnto thosâ— proper dutiâ—s that bâ—long to sâ—ruants but to those common rulâ—s of equity tâ—at belong both to masâ—â—rs and â—â—ruants as to doâ— aâ—l things in simplicity of 〈◊〉 c. 2 Or to the vâ—rs immâ—diatly aforâ—going that being a generall â—uâ—e belonging to all sorts to doe the good thing that belongs vnto thâ—m in their place aâ—d calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâ—all duty that ought to passe betweene them that is in generall that duties are to be performâ—d of both one to the othâ—r aswâ—ll masters to seruants as oâ— seruants to masters All these do not crosse one another but 〈◊〉 a common equity betweene masters and seruaâ—â—â— a mutuall duty though not an equality This is â—xprâ—â—sed by the Apostle Col. 4.1 And this is exprâ—ssâ—d to meete with a conceit of many masters that thiâ—kâ— indeâ—d their seruants are boâ—nd to them but tâ—at thâ—mâ—â—lues are not tied to their seruants 〈…〉 to sâ—eke the good of their seruants 〈…〉 gouâ—â—nment aswell as seruants are to seeke their mastâ—rs by theâ—r obedience Putting away threatning not that this is simply a vicâ— and so forbidâ—â—n for it is lawfull and sometimâ— to be vsed but the excâ—ssâ— is â—oâ—biddâ—n The reason of mentioning of this vice of mastâ—rs rathâ—r then any other is 1 Because men in authority are exceeding giuen by nature to this vice thinking that their authority is not shewne vnlesse they be rigorous Thus are husbands forbidden to bee bitter to their wiues â—ol 3.19 And also Fathâ—rs to prouoke their childrâ—n ver 4. 2 Because Infidels aâ—d heathen men thougâ—t they had an absolute power ouer seruaâ—ts of life and dâ—ath thâ—rfore lest these newly conuerted to Christianity should reâ—aine any such conceit hee biddeâ—h them forbeare rigour But for the furthâ—r meaning of the word wee are to considâ—r that by thâ—eatning is mâ—ant aâ—l rigour in thoughts countâ—nance lookes word and actions so that by forbâ—aring of it all excesse is forbidden as 1 In continuance when masters shall be too frequent in correcting vpon euery occasion 2 In measure when theâ— are furious fierce and violent 3 In execution not alwaies to execute punishment if there be repentance anâ— hope of amâ—ndmâ—nt In all these mâ—sters are to moderate their threatning Furthâ—rmore vnder the forbidding of this vice thâ— contrary vertue is commanded viz. Gentlenesse and mildenesse Know yee here followes the reason which the Apostle takes for a mattâ—r graunted therefore he saith Know yâ—e Your master Some copies haue both yours and thâ—irs Very fitly for the sencâ— buâ— the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâ—te authoâ—ity but are vnder the authority of anothâ—r Mastâ—r to whom they must giue an accompt and therefore to take hâ—ed lest if they pâ—rforme not their owne duties theâ— prouoke this their Master to wrath Now He is dâ—scribâ—d 1 By the place where he is in heauen Which implies 1 That he is higher than the highest so that all are vnder him Eccles 5.7 Psal 33.15 〈…〉 15.3 that hâ—e seeth and doth take noâ—ice oâ— all 〈◊〉 that hâ— is an Almighty God able to exâ—cutâ— venâ—â—â—nce on all such as oppresse others Psalm 113.4 5. Deut. 24.14.2 His property that he is no accepter of persons The Hebrew word is Face and so signifiâ—th the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pâ—rson iâ— Scripture is meant the outward quality and coâ—dition of men in regard of greatnessâ— meanâ—nesse superiority or infâ—riority c. as Iob 34.19 which things though men respect yet God doth not This phrase is taken from such as sit in iudgement who must respect the cause only for whatsoeuer is beside it is called â—erson and therâ—foâ—e did the Arâ—opagitae iudge in the darke c. This is noted to meâ—te with another conceit of mastâ—rs that might thinke that God would respect them being greaâ— and in place of authority rather than their sâ—ruants who were meane and base Hauing seene the meaning of the words it followeth to handle them in order The summe of them is a direction for masters how to carry themselues towards their seruants The parts are two 1 The duties to be performed 2 The reasons to vrge them Concerning the duties wee are to consider 1 The ground of them that masters doe owe a duty Doe the same thing 2 The duties themselues in their seuerall branches 1 Ground Doct. That masters doe owe a duty euen to their seruants a point cleare by the Law of God as the precepts giuen vnto masters heâ—re and in othâ—r places doe tâ—stifie and by the Law of nature for this is one of those bonds of ministration which are spoken of Whereby we are bound as well to doe good to others as to receiue good from them like as the members of the body do one to another Bâ— the Law of nations for wise States haue alwaies from time to time ordained Lawes for to curbe and restraine masters by equity for good receiued râ—quires good to bee done againe And lastly by the Law of the Land In Indentures the mastâ—r is bound to the seruant as well as he to his master Vse is for masters to take notice of this That seeing in generall seruants are no more bound to thâ—m than they to their seruants therâ—fore to be carefull for the performaâ—ce of â—heir owne dutie as they would looke for dutie from their seruants and to consider if the failing of their seruants in their duties arise not fâ—om the neglect of their owne in themseluâ—s 2 For ministâ—rs that they be not partiall in vrging these duties but prâ—sse them vpon the masters as well as on the seruants and the rather â—ecause there are not such outward meanes to