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
of a wiues separation for her disease Leu. 15. 19. c. For what can be expected â—m such polluted copulation but a leprous and loathsome generation This kinde of intemperancie is expresly forbidden Leuit. 18. 19. and a capitall punishment inflicted on such as offended therein Leuit. 20. 18. Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous Eccles 20. 7. and the contrary intemperancy is put in the roll of such abominations as prouoked God to spue out the Canaanits Leuit. 18. 28. and to forsake his owne inheritance Ezek. 22. 10. To this kinde of intemperancie some referre a mans knowing of his wife after she hath conceiued with childe But I finde no such matter condemned in Gods word neither dare I make that a sinne which is not there condemned Certaine Sectaries among the Iewes are branded for this error 1. Obiect No other creature will so doe so as it may seeme to be against nature Answ 1. I denie the argument though some forbeare yet all doe not 2. I denie the consequence for other creatures are not so tied one male to one female as an husband to his owne wife Besides that which beasts by nature are tied vnto must be left to mans discretion 2. Obiect After a woman hath once conceiued no more conceptions can be expected till she be deliuered Answ Conception is not the only end of this dutie for it is to be rendred to such as are barren Quest What if the wife giue sucke to her childe ought not her husband then to forbeare Answ Because giuing sucke is a mother dutie man ought to doe what he can to containe §. 10. Of mutuall loue betwixt man and wife Hitherto of those common mutuall duties which tend to the preseruation of the very being of mariage and are in that respect absolutely necessarie The other common mutuall duties though they be not of so absolute necessitie as the former are in their kinde necessary for the good estate of mariage and for the better preseruing of that knot so as if they be not performed the end and right vse of mariage will be peruerted that estate made vncomfortable very burdensome The first of these is Loue. A louing mutuall affection must passe betwixt husband and wife or else no dutie will be well performed this is the ground of all the rest In some respects Loue is proper and peculiar to an husband as I purpose to shew when I come to speake of an husbands particular duties But Loue is also required of wiues and they are commanded to be louers of their husbands as well as husbands to loue their wiues so as it is a common mutuall dutie belonging to husband and wife too and that is true wedlocke when man and wife are linked together by the bond of loue Vnder loue all other duties are comprised for without it no dutie can be well performed Loue is the fulfilling of the Law that is the very life of all those duties which the law requireth It is the bond of perfection which bindeth together all those duties that passe betwixt partie and partie Where loue aboundeth there all duties will readily and cheerefully be performed Where loue is wanting there euery duty will either be altogether neglected or so carelesly performed that as good not be performed at all in which respect the Apostle willeth that all things be done in loue Loue as it prouoketh the partie in whom it ruleth to doe all the good it can so it stirreth vp the partie loued to repay good for good It is like fire which is not only hot in it selfe but also conueigheth heat into that which is neere it whence ariseth a reflection of heat from one to another Note how admirably this is set forth betwixt Christ and his Spouse in the Song of Salomon and it is further manifested in the examples of all good husbands and wiues noted in the Scripture they did mutually beare a very louing affection one to another Though loue be a general duty which euery one oweth to another euen to his enemie yet the neerer that God hath linked any together the more are they bound to this dutie and the more must they abound therein But of all others are man and wife most neerely and firmly linked together Of all others therefore are they most bound hereunto that in the highest degree that may be euen like to Ionathans loue who loued Dauid as his owne soule Salomon saith He that findeth a wife findeth a good thing and obtaineth fauour of the Lord which by the rule of relation is also true of an husband Shee that findeth an husband findeth a good thing and obtaineth fauour of the Lord. Man and wife therefore are each to other an especiall pledge of Gods fauour and in this respect aboue all others vnder God to be loued If this be the ground as it ought to be of their mutuall loue their loue will be feruent and constant Neither will the want or withering of any outward allurements as beautie personage parentage friends riches honours or the like with-hold or with-draw extinguish or extenuate their loue neither will any excellencies of nature or grace in other husbands and wiues draw their hearts from their owne to those other nor yet will the loue of a former yoake-fellow dead and gone any whit lessen the loue of the liuing mate This instance I haue the rather mentioned because in many who are farre from setting their affection on strange flesh their loue of a former husband or wife departed is so fast fixed in their heart as they can neuer againe so intirely loue any other They who are so minded are not fit to be ioined with another yoke-fellow after they are loosed from one If they mary againe and manifest such a minde they plainly shew that they respect this or that person more then Gods ordinance By Gods ordinance man and wife are no longer bound one to another then they liue together Death is an absolute diremption and maketh an vtter dissolution of the mariage bond If the man be dead the wife is deliuered from the law of the man so as shee may take another man Which liberty is also giuen to the man Being now free if they mary another that other being now a true husband or wife their loue must be as intire to that other as it was to the former yea and more intire if there were any defect in the former For as children maried out of their parents house must not retaine such a loue of their parents as shall swallow vp their loue of the partie to whom they are maried but must according to the law leaue father and mother and cleaue to their yoke-fellow so neither must the loue of a former husband or wife be predominant when they are maried to another This other must be as close cleaued
abasement is hers as she riseth with him so she falleth with him Wherefore as she is willing to be aduanced with him so she must be content to be abased with him 2. If at the time of mariage her husband was of meaner estate then she she voluntarily put her selfe into that meane estate for a wife taketh her husband as he her for better for worse for richer for poorer And shall she not be content with her own act If after mariage his estate decay and wax meaner then it was she is to be perswaded that by God it was so ordered and that God aimed at her humiliation as well as his and thereupon she ought in her dutifull submission to Gods ouer-ruling prouidence to be patient and content this Iob implieth vnder this phrase shall we not receiue euill at the hand of God and vnder this The Lord taketh away 3. A wiues contentment is a great ease to her husband lying vnder a crosse and it maketh the burden seeme much lighter then otherwise it would if at least he be a kinde husband and affected with his wiues passion as he ought to be For a louing husband in euery distresse is more perplexed for his wife then for himselfe §. 50. Of wiues discontent at their husbands estate Contrary is the impatiencie and discontent of wiues at the meannesse and as they thinke basenesse of their husbands estate which is many waies manifested 1. Some when they are maried finding their husbands estate weaker then they imagined repent their mariage and sticke not to tell their husbands that if they had before knowne them to be no better men then they finde them to be they should haue beene no husbands for them Wherein first they bewray their foolish indiscretion by saying when it is too late if I had thought this and withall they manifest their own rashnesse and vnaduisednesse in that they gaue their hands and plighted their troth to those whom they knew not If they say they were deceiued by their friends whom they put in trust I answer that mariage is too weightie a matter to be wholly referred ouer to the trust of friends euery one that yeeldeth to be maried ought wel to know the party vnto whom in this case they yeeld and aboue all they ought to seeke direction helpe and blessing from God If notwithstanding all the meanes which possibly they could vse they be deceiued they are to looke vnto God and to behold his prouidence therein and duly to weigh whether the Lord haue crossed their desire for their humiliation or for triall of their patience wisdome and other like graces or else to weine them from some vaine and worldly delights whereunto they were too much addicted 2. Others obseruing their husbands estate to be decaied and wasted neuer search after the occasion but lay all the blame vpon their husbands and with their discontented lookes passionate words and impatient cariage so vex their hearts as they make the crosse much more heauy then otherwise it could be Though the estate should be ouerthrowne by the vnthriftinesse of an husband yet ought a wife to looke vnto Gods prouidence therein as was noted before 3. Others scorning to stoope and to come downe to their husbands present condition through their pride and vaine-glory are a great means to make his estate much the worse for they so long as by any meanes they can get it will not abate any thing of their braue apparell dainty cheere rich furniture and other like things which are causes of great expence to their husbands hereby also it commeth oft to passe that husbands are thought to be wealthier then indeed they are and so greater taxations and charges then they can beare are laid vpon them for King Countrey Church Poore and the like 4. Others through discontent lie long lazing in their beds or idly sit still when they are vp and will not take any whit the more paines to raise vp and increase their husbands estate whereby God is prouoked more and more to weaken their estates that so he may the more punish such pride and lazinesse in wiues §. 51. Of cases wherein a wife ought not to forbeare what her husband forbiddeth So much of the distinct branches of a wiues subiection The limitation and manner of performing it next followeth To know the limitation of a wiues obedience and the manner how she ought to yeeld subiection vnto her husband two things must be considered 1. The place of an husband 2. The place of a wife The husbands place is noted in this phrase as to the Lord whereby is shewed that the husband euen by vertue of his place is to his wife in Christs stead which is further more plainly laid downe in these words following the husband is the head of the wife as Christ is the head of the Church The wiues place is intimated in these words as the Church is subiect vnto Christ so let wiues be to their owne husbands whereby it is cleere that the obedience which a wife performeth to her husband must be such an obedience as the Church performeth to Christ From the place of an husband I gather this generall ground concerning a wiues subiection that Subiection must be yeelded to the husband as to Christ whence will follow two conclusions one negatiue which is this The wife must yeeld no other subiection to her husband then what may stand with her subiection to Christ The other affirmatiue which is this The wife must subiect her selfe to her husband in that manner that she would or should subiect her selfe to Christ The former is a necessary condition required of all inferiours in their subiection and obedience as I shewed before much more in a wiues subiection to her husband because there is of all vnequals the least disparity betwixt husbands and wiues Hence for our present purpose I gather these two other more particular conclusions The first whereof is this 1. If God expresly command the wife any duty and her husband will not by any meanes giue consent that she shall doe it but forbid her she may and ought to doe it without or against his consent Two cautions are warily to be obserued about this conclusion 1. That the wife be sure that God hath commanded her that which she doth without or against her husbands consent If she doubt then she must stay and for beare till she gaine his consent When two opposite cases meet together and the one be doubtfull the other plaine and expresse the doubtfull case must giue place to the more euident Now the law of subiection is indefinite thy desire shall be subiect to thine husband the extent of it is generall in euery thing the only reseruation and exception is in the Lord wherefore if the wife be not sure that that which her husband forbiddeth her is against the Lord she must forbeare to doe it The second
to the Church as Spouse Loue Doue with the like I doe not deny but that in the Song of Salomon and in other places of Scripture many titles are giuen and speeches vsed by Christ to the Church which are not meet to be vsed by husbands to their wiues because they are metaphoricall and hyperbolicall but yet in them all we may obserue tokens of amiablenesse kindnesse and mildnesse which is the end for which I haue alledged his example But contrary are such titles as on the one side set the wife in too high a place ouer her husband as Lady Mistresse Dame Mother c. And on the other side set her in too meane a rancke as woman wench c. And their Christian names contracted as Sal Mal Besse Nan. c. and names of kindred as Sister and Cosen and opprobrious names as stut drab queant and names more befitting beasts then wiues as Cole Browne Muggle c. Obiect These are titles of mildnesse kindnesse and much familiarity for husbands call their wiues by these names not when they are angry with them and displeased but ordinarily and vsually euen when they are best pleased Answ The mildnesse and familiarity which is required of an husband must be such as may stand with his authority and place of eminency as some of those names doe not and with that neere coniunction which is betwixt man and wife about all others as other doe not and with Christian grauity and discretion as other doe not Christians therefore must take heed that by their practise they iustifie not corrupt customes §. 25. Of an husbands manner of instructing his wife 2. To instruction the Apostle expresly annexeth meeknesse Instruct saith he with meekenesse those that oppose themselues If ministers must vse meekenesse when they instruct their people much more husbands when they instruct their wiues if in case of opposition meekenesse must not be laid aside then in no case at no time In this case to manifest meekenesse let these rules be obserued 1. Note the vnderstanding and capacity of thy wife and accordingly fit thine instructions if she be of meane capacity giue precept vpon precept line vpon line here a little and there a little a little at once oft giuen namely euery day something will arise in time to a great measure and so arise as together with knowledge of the thing taught loue of the person that teacheth will increase 2. Instruct her in priuate betwixt thy selfe and her that so her ignorance may not be blazed forth priuate actions passing betwixt man and wife are tokens of much kindnesse and familiarity 3. In the family so instruct children and seruants when she is present as she may learne knowledge thereby there can be no more meeke and gentle manner of instructing then by one to instruct another 4. Together with thy precepts mixe sweet and pithy perswasions which are testimonies of great loue Contrary is an harsh and rough manner of instructing when husbands goe about to thrust into their wiues heads as it were by violence deepe mysteries which they are not able to conceiue and yet if they conceiue not they will be angry with them and in anger giue them euill language and proclaime their ignorance before children seruants and strangers This harshnesse is ordinarily so fruitlesse and withall so exasperateth a womans spirit as I thinke he were better cleane omit the duty then doe it after such a manner §. 26. Of an husbands manner of commanding his wife any thing 3. The commandements which an husband giueth to his wife whether they be affirmatiue bidding her to doe something or negatiue forbidding her to doe this or that must all be seasoned with mildnesse For which end respect must be had to the matter and manner of his commandements In regard of the matter the things which he commandeth his wife to doe must be 1. Such as are indeed lawfull and honest 2. Such as she is perswaded to be so 3. Such as beseeme her place 4. Such as are of weight and moment And on the contrary the things which he forbiddeth must be 1. Such as are indeed vnlawfull to be done 2. Such as he can euidently proue vnto her to be vnlawfull 3. Such as are vnbeseeming her place 4. Such as will haue some euill and mischieuous effect if they be done 1. To command a thing vnlawfull or forbid a thing which ought to be done is to bring his owne authority into opposition with Gods in which case he bringeth his wife into this strait either to reiect Gods commandement or his How then can she thinke that her husband loueth her when he bringeth her into such snares and straits that she must needs fall into the gulfe of Gods displeasure or knocke against the rocke of her husbands offence Mildnesse is farre from such commandements 2. The like may be said of such things as to a wiues conscience seeme to be sinnefull if they be enioyned to her or her bounden duty if they be forbidden especially if she haue any ground for her conscience out of Gods word The conscience is subiect to God alone if it be forced it will be a fearefull horror and a very hell in that party whose conscience is forced She that doubteth is condemned if she doe that whereof she maketh doubt 1. Obiect In doubtfull matters the commanding power of a gouernour is sufficient warrant and ground to resolue the conscience of them that are vnder authority Answ 1. In things meerely doubtfull concerning which the partie in subiection hath not warrant out of Gods word one way or other it may be so But when the conscience doth not doubt and hang in suspence but is out of some ground taken from Gods word perswaded that that which is commanded is vnlawfull or that which is forbidden is a bounden dutie then to doe this or to leaue that vndone is to the party so perswaded a sinne and this is the doubting whereof the Apostle speaketh that condemneth a man In this case to vrge a wife to doe this or not to doe that is to vrge her to sinne which a milde spirit and louing heart will not doe 2. Though the husbands command be sufficient warrant to the wife and if he peremptorily presse her to this or that she ought to yeeld yet the loue and mildnesse required of an husband should make him so to tender her as to remit something of his power and when he seeth her conscience troubled about his command to releeue her conscience by for bearing to presse that which seemeth so burthensome to her A husband may sinne in pressing that too much vpon his wife which she vpon his pressing may without sinne yeeld vnto §. 27. Of an husbands wise carriage when his wife is erroneeusly scrupulous 2. Obiect What if an husband vpon his knowledge obserue his wife to be erroneously scrupulous and to misinterpret and misapply the word of
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce
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
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
nature the loue of God hath waxed cold in man and though the Saints be created againe according to that image of God yet while in this world they liue that image is not so perfect as it was the flesh remaineth in the best in which respect God hath fast fixed this affection of feare in mans heart and thereby both restraineth him from sinne and also prouoketh him vnto euery good dutie §. 5. Of the feare of God mouing vs to doe seruice to men Hauing briefly declared the nature obiect extent and vse of feare I returne to the point in hand viz. to shew 1. how it is here laid downe as a motiue to stirre vp men to performe the dutie here required for by this clause in the feare of the Lord the Apostle implieth that It is the feare of God which moueth men conscionably to submit themselues one to another This made Dauid so well to rule the people of God and Ioseph to deale so well with his brethren yea this is noted to be the cause of the righteous regiment of Christ himselfe Well did that good King Iehosaphat know this and therefore when he appointed Iudges ouer his people as a motiue to stirre them vp to execute the iudgements of the Lord aright he saith vnto them Let the feare of the Lord be vpon you So also S. Peter to moue subiects to honour their King prefixeth this exhortation Feare God By feare of man may one be brought to submit himselfe to another as a magistrate may be moued to deale iustly and mildly with his people through feare of insurrections and rebellions subiects may by seuere lawes and tyrannie be brought to submit themselues and so other inferiours also by threats by hard vsage and other by-respects 1. Though feare of man be a motiue yet it followeth not that therefore feare of God should be no motiue it may be another motiue and a better motiue 2. The submission which is performed through feare of man is a forced and a slauish submission nothing acceptable to God but that which is performed through a true filiall feare of God is a free willing ready cheerefull conscionable submission such a submission as will stirre vs vp to doe the best good we can thereby vnto them to whom we submit our selues and so is more acceptable to God by reason of the cause thereof and more profitable vnto man by reason of the effect and fruit thereof For a true feare of God maketh vs more respect what God requireth and commandeth than what our corrupt heart desireth and suggesteth It subdueth our vnruly passions and bringeth them within compasse of dutie It maketh vs deny our selues and our owne desires and though through the corruption of our nature and inborne pride we be loth to submit yet will Gods feare bring downe that proud minde and make vs humble and gentle It will keepe those who are in authoritie from tyranny crueltie and ouer-much seueritie and it will keepe those who are vnder subiection from dissimulation deceit and priuie conspiracies Behold how necessarie it is that a true feare of the Lord be planted in mens hearts in the hearts of Kings and all Gouernours in the hearts of subiects and all people whether superiours or inferiours Where no feare of God is there will be no good submission vnto man Abraham thought that the men of Gerar would haue no respect to him or his wife nor make conscience of common honestie nor abstaine from innocent bloud because he saw no feare of God in that place and the Apostle hauing reckoned vp many notorious effects of mans naturall corruption concludeth all with this as the cause of all There is no feare of God before their eyes Wherefore let Magistrates Parents Masters and all in authoritie haue especiall care that their subiects children seruants and all vnder them may be taught and brought to feare the Lord. I dare auouch it that such inferiours which are taught to feare God will doe better seruiee to their superiours than such as feare their superiours only as men and feare not God Let Ministers especially vrge and presse vpon the consciences of men a feare of God Let all inferiours pray that the feare of the Lord may be planted in the hearts of their superiours that so they may liue a quiet and peaceable life in all godlinesse and honestie vnder them Happie is that kingdome where Magistrates and subiects feare the Lord. Happie is that Church where Ministers and people feare the Lord. Happie is that family where husband and wife parents and children master and seruants feare the Lord. In such a Kingdome Church and family will euery one to the mutuall good one of another submit themselues one to another But if such as feare not God submit themselues whether they be superiours or inferiours it is for their owne ends and aduantages and not for their good to whom they submit themselues §. 6. Of limiting all dutie to man within the compasse of the feare of God Againe as this clause In the feare of the Lord declareth the manner of submission it sheweth that No submission is to be performed vnto man but that which may stand with the feare of God Whereby we shew that we haue respect to God and labour aboue all to approue our selues to him Thus Dauid is commanded to rule in the feare of God and other Magistrates to performe their dutie in the feare of the Lord which Nehemiah that good Gouernour was carefull to doe So also subiects are to obey in the feare of the Lord which the Apostle implieth by prefixing this precept Feare God before that Honour the King as if he had said so honour the King as in and thereby you may manifest your feare of God let not this latter crosse the former Seruants likewise are commanded to be obedient vnto their Masters with this prouiso fearing the Lord. Such phrases as these For the Lords sake As vnto the Lord In the Lord As seruants of Christ with the like being annexed to the duties of inferiours doe imply as much Great reason there is that all seruice should be limited with the feare of God for God is the highest Lord to whom all seruice primarily and principally is due whatsoeuer seruice is due to any man high or low is due in and for the Lord. The Lord hath set superiours in the places of eminencie wherein they beare the image of God The Lord also hath set inferiours in their places and commended them as his charge to the gouernment of those who are ouer them He that obeyeth not those who are ouer him in the feare of God sheweth no respect of Gods image and he who gouerneth not those who are vnder him in the feare of God sheweth no respect of Gods charge Besides God is that great Iudge to whom all of all sorts superiours and inferiours are
is set in the first place These words following which is the first commandement with promise are fitly included in a parenthesis because they are not the words of the law but inserted by the Apostle as a reason to inforce the law and so make a fourth reason Quest In what respect is this commandement called the first with promise Answ 1. The * word here vsed by the Apostle properly signifieth an affirmatiue precept as our English word commandement doth Now then of the affirmatiue precepts it is the first with promise 2. The Scripture oft appropriateth the law to the second table as where he saith he that loueth another hath fulfilled the law and so in other places Now this is the first commandement of the second table 3. It is generally true of all the commandements for among the ten it is the first with promise Obiect The second commandement hath a promise annexed to it Answ 1. That which is annexed to the second Commandement is not expresly a promise but rather a declaration of Gods Iustice in taking vengeance of transgressors and of his mercie in rewarding obseruers of the Law yet I denie not but that a promise by consequence is implied but here it is expressed 2. The promise there implied is only a generall promise made to obseruers of the whole Law and therefore he vseth the plurall number Commandements but here is a particular promise made to them that keepe this Commandement in particular 2. Quest Why is it then said the first when no other Commandements with promise follow Answ This particle first hath not alwayes reference to some other following but is oft simply taken to shew that none was before it so is the word first-borne vsed in the Law and so Christ is called the first-borne Sonne of Marie The word promise sheweth that this fourth reason includeth some benefit redounding to those children themselues that honour their parents the benefit is expresly mentioned in the next verse which we will afterwards distinctly consider §. 98. Of aiming at our owne in seeking the good of others Here in generall we may note that It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others for that which God himselfe propoundeth and setteth before vs we may seeke and aime at Many like promises there be in Scripture and many approued prayers grounded on those promises whereby the truth of the doctrine is confirmed vnto vs. Hezekiah maketh the good seruice he had done to God and his Church a ground to obtaine longer life so others For God layeth no dutie on any man but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed Whereby he would shew that his Commandements are no strait yokes and heauie burthens but meanes of procuring their good who fulfill them How highly doth this commend the good respect that God beareth to all the sonnes of men seeking their good in euerie place wherein he setteth them either of authoritie or subiection How ought this to stirre vs vp willingly and cheerefully to obserue the Lawes which God commandeth vs and performe the seruices he requireth of vs seeing thereby we procure our owne good How fully may this satisfie and euen stop the mouthes of all such as are discontent with their places and mutter against that subiection which God enioyneth to them What a good direction and resolution may this be to many who being moued in conscience to seeke the good of others doubt whether therein they may aime at their owne good or no To make this case cleare by an instance which may serue in stead of many A Minister faithfull in his place and verie painfull and in that respect of a good conscience but withall of a tender and weake conscience doubteth whether thereby he may seeke maintenance to himselfe fearing that so he seeketh himselfe and not simply the edification of Gods Church But by the forenamed doctrine we see that both may be aimed at for God commandeth the one and promiseth the other As we haue one eye on Gods Commandement for direction so we may haue another on his promise for incouragement Yet because through the corruption of our nature we are too prone to seeke our selues some cautions are in this point carefully to be obserued 1. That we seeke not our owne good by any transgression for it is promised vnto obedience 2. That we doe not so wholly seeke our selues and our owne good as we neglect others for God hauing ioyned both together no man may put them asunder 3. That we aime at our owne good as a reward following vpon the dutie which God commandeth and so be as willing to doe the dutie as desirous of the reward 4. That our owne benefit be not the only no nor the chiefest thing we aime at in doing our dutie but rather come as a motiue to adde an edge and to sharpen other motiues of greater moment And thus much the order which the Apostle obserueth in setting downe his reasons noteth vnto vs for the three former haue respect to God and to that good conscience which children ought to carrie towards him the first pointeth at Gods image which parents carie in the Lord the second setteth forth that right which God hath prescribed to children the third declareth Gods charge this fourth only which is the last hath respect to the profit and benefit of children themselues §. 99. Of preferring honestie before commoditie From the forenamed order we may further gather that Equitie and good conscience ought more to moue vs to doe our dutie then our owne profit and the benefit that thereby redoundeth to vs. If there should come such an opposition betwixt these that they could not both stand togethet but that for doing that which is right and which God hath commanded our prosperitie must be hindred and life shortned we should so stand to that which is right and commanded of God as prosperitie life and all be let goe To this purpose tend all the exhortations in Scripture to forsake goods lands life and euerie thing else for righteousnesse sake So cleare is this point that the Heathen discerned it by the glimpse of that light of nature which they had for they could say that that which is honest and right is to be preferred before that which is commodious and profitable There is no comparison betwixt honestie and commoditie right and profit The one is absolutely necessarie for attaining to eternall saluation the other giueth but a little quiet and contentment in this world nay if profit be without right it can giue no true contentment or quiet at all Vnworthie therefore they are of the name of Christians who so wholly and only aime at their outward profit and prosperitie as they regard not what is right and what God hath
time appointed of the Lord it may be said that by vsing such and such meanes we prolong our daies or by doing such and such things we shorten them Now because these meanes only shew them to be long or short Gods decree remaineth firme and stable and is not altred thereby yet this worke of lengthening or shortning is attributed to vs because we doe what lieth in vs thereto and that freely without any compulsion For Gods decree though it cause a necessitie in the euent yet it imposeth no constraint on the will of man but leaueth it as free in regard of the manner of working as if there were no decree at all And herein Gods admirable wisdome is manifested that notwithstanding his determined purpose of matters man hath no ground of excuse to say he was forced to this or that The knowledge of this determined period of mans life is of great vse for it teacheth vs 1. Wholly to submit our selues to God and to be prepared either soone to depart out of this world or long to liue in it as God shall dispose of our time nor desiring longer to liue then God hath appointed nor grieuing to liue so long as he hath appointed 2. Not to feare the threats of any man thereby to be drawne from God 3. To doe Gods worke while we haue time c. §. 114. Of reward promised to obedience that it implieth no merit The other heresie which Papists gather from this text is this Mans obedience is meritorious Answ The reward here promised is no matter of wages and due desert but of meere grace and fauour Of this error I haue elsewhere more largely spoken §. 115. Of the connexion of Parents dutie with Childrens EPHES. 6. 4. And ye fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. THe Apostle hauing vrged children to performe their duties to their parents he turneth his speech to parents saying AND ye fathers c. That copulatiue particle AND ioyning an exhortation to parents for performing their duties to the forenamed exhortation made to children giueth vs to vnderstand that Parents are as well bound to dutie as children Their duties indeed be different yet notwithstanding their superioritie and authoritie ouer their children they are bound to dutie All the directions and exhortations throughout the Scripture giuen vnto parents concerning their dutie and all the threatnings denounced and iudgements executed on parents for neglect of their dutie are pregnant proofes of this point Though parents be ouer their children and by them cannot be commanded yet they are vnder God and he it is who hath enioyned them their dutie so as they are bound thereunto as they will answer it to their Father in heauen The authoritie which parents haue is not so much for their owne aduancement as for the better gouerning of their children which being so their verie gouernment is a dutie Object In the morall Law the dutie of children only is expressed Answ Parents dutie as many others duties is by iust and necessarie consequence implied which is equiualent and as much bindeth as if it were expressed It is thus implied They who haue honour must carrie themselues worthie of honour Now the way to carrie themselues worthie of honour is to be carefull in doing dutie to them that honour them This is so equall as it needed not to be exprest Wherefore let Ministers follow this patterne of the Apostle and carrie an euen hand towards all of all sorts let them not be partiall in laying all the burden of dutie on childrens necks and none on parents holding in children verie straitly but leauing parents to their owne will Parents are flesh and bloud as well as children and as prone to transgresse in their place as children in theirs Yea Ministers ought of the two to be more earnest in vrging parents to performe their dutie because they are vnder no such power and authoritie as children are Feare of parents authoritie keepeth children much in awe There is no such thing to keepe parents in awe They will be more readie therefore to take the greater libertie if by feare of God and by a good conscience they be not kept in compasse Now ye ô parents as you looke for honour carrie yourselues worthie of honour as ye looke for dutie from your children performe dutie to them Know that another day euen you shall be called to an account before the highest Iudge your authoritie will then be no pretence to excuse but an euidence to aggrauate your fault For you being elder in yeeres and more eminent in place of more experience and hauing a charge ouer your children ought to be a light to shew them the way an example to allure them that they seeing you carefull and conscionable in performing your dutie may be the more prouoked to performe theirs or at least made ashamed of their neglect of dutie But if you be carelesse of your dutie how can ye expect dutie at their hands nay if by your ill example they haue beene made negligent their bloud shall be required at your hands §. 116. Of the extent of these words Fathers Children Though the word Fathers be here vsed which properly setteth forth naturall parents and of naturall parents the male kinde yet as in many other places it is to be taken in a larger extent euen in as large as this word children was before that so there may be a iust and equall relation betwixt children and parents wherefore both sexes of naturall parents are comprised vnder it euen mother as well as father and they also who are in place of parents whether by mariage as all sorts of fathers and mothers in Law or by appointment as all they who of right haue the custodie and charge of children as Guardians Tutors and other like Gouernours and so it is euerie way answerable to the word parents vsed in the first verse and the word children is also here to be taken in the same extent as it was there §. 117. Of parents prouoking children The next phrase prouoke to wrath is the exposition of one Greeke word which being a compound word cannot by one English word be fully expressed the best and neerest that I can thinke of is exasperate The word signifieth an extremitie in the vse of authoritie euen too much austeritie and seueritie whereby children are prouoked to wrath which because it is a fault it is here expresly forbidden prouoke not c. In this word there is a trope the effect is put for the cause The Apostles meaning is that parents should take such heed of their cariage toward their children as they giue them no occasion to be stirred vp to wrath Vnder this word then are forbidden all such things as may kindle wrath in children as too much austeritie in cariage sowrenesse in countenance threatning and reuiling in words too hard
caution is that she vse all good meanes she can to gaine her husbands consent before she doe euen that which is commanded against his consent Thus shall she testifie her subiection both to God and her husband To God in that nothing can keepe her from doing his expresse commandement she will rather offend her husband then God when one of them must needs be offended To her husband in that she putteth it to the vttermost push and vseth all the meanes she can to auoid his offence in so much as he himselfe might see if the god of this world blinded not his eies that the offence is no way giuen on her part but meerely taken on his For proofe of this it is without all contradiction true that the wife is not bound to greater subiection vnto her husband then the subiect is vnto the magistrate but a subiect ought not to forbeare a bounden duty commanded of God because his gouernour forbids him Instance the example of Daniel who daily made his praiers to God though the King had made a solemne decree that none should aske any petition of God or man within thirty daies but of the king Instance also the Apostles who preached the Gospel thogh they were expresly forbiddē Though the Scripture be plentifull in affording examples of wiues subiection yet it is very sparing in recording examples of those who in such warrantable cases refused to be subiect lest wiues from thence should take too great liberty Some are recorded but such as are either extraordinary or not euery way instifiable Abigails example was extraordinary and therfore not imitable but in such like extraordinary cases The example of Rebekah which may seeme somewhat more pertinent is not euery way to be iustified For though the thing which she intended were for the substance of it very good and ought to haue beene done namely the blessing of Iaakob for God foreshewed that the blessing appertained to Iaakob in that he said The elder shall serue the younger yet because she put not her husband in minde of Gods word nor laboured to perswade him to fulfill the same but went about the matter deceitfully she cannot therein be iustified But in the generall this example sheweth that Gods word must be yeelded vnto rather then an husbands will For better application of this point I will lay downe some particular instances agreeable to Gods word Suppose a wife well instructed in the true religion be maried to an idolatrous or profane husband and he without any iust cause forbid her to goe to the Church especially on the Lords daies to pray in English to read the word to teach her children the principles of religion to restore that which she hath vniustly and fraudulently gotten with the like she may and must doe them notwithstanding Obiect Why may not giuing of almes be reckoned among these Answ 1. Because the husband hath a greater power ouer the goods then ouer these things 2. Because almes-giuing is not simply commanded to all but to such as haue wherewithall to giue but these things are simply commanded to all §. 52. Of cases wherein a wife ought to forbeare what her husband requireth The other particular conclusion is this that If an husband require his wife to doe that which God hath forbidden she ought not to doe it Two cautions like the former are likewise to be obserued about this point First that she be sure being truly informed by Gods word that that which she refuseth to doe at her husbands command is forbidden by God Secondly that she first labour with all meekenesse and by all good meanes that she can to disswade her husband from vrging and pressing that vpon her which with a good conscience she cannot doe A like proofe may be brought for this as was for the former for we know that a wife is not bound vnto greater subiection to her husband then a sonne is vnto a father but a sonne may in the case propounded forbeare to doe that which his father requireth and commandeth him to doe instance the approued example of Ionathan who refused to bring Dauid vnto Saul to be slaine though his father commanded him so to doe I might also instance the same in Sauls subiects and seruants who refused to slay the Priests of the Lord at his command Though an husband be not reckoned in particular among those to whom we are forbidden to hearken if they intice vs to idolatry yet by the rule of relation he is implied and by iust consequence gathered from this clause thy friend which is as thine owne soule for who so deare as an husband To exemplifie this in some particulars as I did the former If an husband shall command his wife to goe to Masse to a stage play to play at dice to prostitute her body to vncleannes to goe garishly and whorishly attired to sell by scant weights short measures or the like she ought not to doe so §. 53. Of wiues faults in shewing more respect to their husbands then to God Contrary to this limitation is on the one side a fawning flattering disposition of such wiues as seeke to please their husbands so as they care not to displease God Iezabel was such an one to please her husband most lewdly she did practise Naboths death and on the other side a fainting timorous heart which maketh them feare their husbands more then they feare God Good Sarah that worthy president of good wiues in other things somewhat failed herein Did wiues duly consider and alwaies remember that they haue an husband namely Christ in heauen as well as on earth and that there is greater difference betwixt that and this husband then betwixt heauen and earth and that both in giuing reward and taking reuenge there is no comparison betwixt them their care of pleasing or their feare of offending their husband in heauen would be much more then of pleasing or offending their husband on earth if any thing were commanded or forbidden them by their husbands on earth against Christ they would say If I doe this or forbeare that I should worke falshood against mine owne soule for nothing can be hid from mine husband in heauen yea I should herein obey Satan rather then God §. 54. Of the manner of a wiues subiection to her husband The second generall conclusion concerning the manner of a wiues subiection which was gathered from the place of an husband was this that The wife must subiect her selfe to her husband in that manner that she would or should subiect her selfe to Christ The particle As in this clause as vnto the Lord importeth so much This verie conclusion is also inferred out of the place of a wife In the same place that the Church is to Christ a wife is to an husband therefore such subiection as the Church yeeldeth to Christ must a wife yeeld to her husband which the verie words of the Apostle doe expresly
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
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
to be too strict and precise or too suspicious and iealous or too couetous and worldly This maketh them take what callings what matches what apparrell what allowance they thinke best whence many mischiefes arise which would all easily be auoided if they would lay downe that presumptuous conceit and labour to obserue the forenamed direction §. 36. Of childrens yeelding to practise at their parents command such things as in their iudgements they cannot thinke very meet 2. Though children cannot in their iudgements thinke that which their parents require to be the fittest and meetest yet being pressed thereto by the peremptory command of their parents in practise they ought to yeeld vnto it saying to their parents as Peter to the Lord Neuerthelesse at thy word I will doe this Thus did Iaakob yeeld to Rebekah he thought by doing that which his mother bid him he should seeme a â—â—ocker to his father yet she vrging him he did it Quest May not a childe yeelding better reason then his parent refuse to doe what he thinketh vnmeet or at least forâ—eare to doe what he is commanded till he be better informed â—f the meetnesse thereof Answ With reuerence and humility he may render his reason why he thinketh it not meete and desire his parent not to vrge it vpon him This did Iudah one of the sonnes of Iaakob and is not blamed for it and parents ought in such a case to yeeld to their children as Iaakob did But yet if in things indifferent parents be otherwise minded then their children and will haue their children yeeld to them they must yeeld For 1. In in different things the command of a parent is a warrant to the childe by reason of this extent all things so as the parent may sinne in commanding that in doing whereof the childe may not sinne Who can cleare Rebeckah of sinne in commanding Iaakob to deceiue his father yet I take it that Iaakob cannot iustly be blamed for obeying 2. Children doe thus manifest an high esteeme of their parents and very great respect towards them they shew how desirous they are to please them and how fearefull to offend them When the will of parent and childe consent there is no such triall 3. By this meanes peace and loue is better preserued betwixt parent and childe a parents anger is stopped the effects thereof auoided and many other mischiefes preuented which oft fall out when inferiours refuse to yeeld to their superiours who haue authority ouer them Contrary is their preposterous peremptorines who will doe nothing against their own mind will though their parents require it neuer so much This phrase If thou wilt not send we will not goe downe which Iudah vsed to his father though in a good cause was too peremptory for a childe They who obstinately refuse to doe those things which are against their owne minde must needs come short of this extent Obey in all things Yea they shew that what they doe is rather for their owne sakes because they like it then for their parents sake What obedience then may that be thought to be Yet this is all the obedience which many children will yeeld If they thinke not that which their parents require to be meet nor faire nor foule meanes shall moue them to doe it whereby many children doe much prouoke their parents Let such children know that it is euery way more safe for them at the instant command of their parent to doe that which they conceiue to be vnmeet then peremptorily to disobey their parents which is more then vnmeet euen vnlawfull §. 37. Of the restraint of childrens obedience The restraint of childrens obedience is expressed in this clause in the Lord which phrase affordeth a necessary limitation in obeying their parents who are but parents of our flesh men and women subiect to erre in their commandements and to require such sinfull things as their children may not with a good conscience performe The limitation then which the forenamed clause in the Lord affordeth is this Children must performe no other obedience to their parents then may stand with their obedience to God The reasons rendred by the Apostle proue as much This is right this is well pleasing to the Lord. But to obey parents against the Lord is neither right nor wellpleasing to the Lord. If therefore parents command their children to doe any thing which the Lord hath forbidden them they ought not to doe it On this ground did Michal well in suffering her husband Dauid to escape out of the handes of Saul her father I iustifie not her manner of carying the matter with vntruths and false tales but her refusing to yeeld to her fathers minde and will is iustifiable and that in two respects 1. In that the difference was betwixt her husband and father Now by Gods law a wife is to yeeld to her husband rather then to her father 2. Because she knew her father sought to slay him if then she had deliuered him into the hands of her father she had made her selfe accessary to murder In this latter respect Ioâ—â—athan also did well in refusing to fetch Dauid at his fathers command Thus if a father command his childe to goe to Masse to forsweare himselfe to marry an Idolater to steale to lie or to commit any other sinne forbidden by God the childe ought not to obey those things cannot be done in the Lord. Againe if parents forbid their children the doing of any necessary duty commanded of God the childe ought to doe it notwithstanding the parents inhibition We may well thinke that Ahaz who set himselfe so violently to deface the holy things of God to prophane his ordinances and to shut vp the doores of Gods House gaue strait charge to his sonne that he should not repaire them againe yet Hezekiah so soone as he had power did repaire all If a parent forbid his childe to goe to the Protestants Churches to heare a Sermon to pray in a knowne tongue to giue iust weight and measure to speake the truth when he is called to witnesse it with the like he must be of Daniels minde and notwithstanding that prohibition doe the things which God requireth §. 38. Of childrens sinne in yeelding to their parents against God Contrary to this limitation is on the one side a flattering eie-seruice in many children who care not what they doe be it good or euill lawfull or vnlawfull so they may please their parents thereby and on the other side a slauish fearefulnesse which maketh them so to dread their parents as they feare not God at all they will rather choose to sinne and so prouoke Gods wrath then doe any thing whereby their parents wrath may be prouoked It is a brand set vpon euill kings that they walked in the waies of their fathers and mothers and did wickedly as they counselled them Wherefore the following and obeying of
for their children 1. That the match which they prouide be meet so said God when he was about to prouide a match for Adam I will make him an helpe meet for him Therefore the match prouided must not be too neere of kin of a contrary religion of too vnequall an age of too great disparity in estate These things will hinder loue and cause disdaine and hatred of one another 2. Though the match may seeme meet in the parents eie yet he may not force his childe thereto Could a fitter match haue beene found out for Rebekah then Isaak yet Rebekahs friends asked her consent I denie not but parents may vse all manner of faire meanes to moue their children to yeeld to that which they see good for them but if they cannot moue them to yeeld to referre the matter to God and not against their childrens minds to force them When God had made a most meet match for Adam he brought her to the man namely to see how he would like her For the neerest bond of all is betwixt man and wife a man must leaue father and mother and cleaue vnto his wife man and wife must alwaies liue together great reason therefore that at the first ioyning them together there be a mutuall liking of one another lest euer after there be a perpetuall dislike and though the authority of parents ought in this case to be inuiolable yet a middle course is so to be held as the parties may willingly with a mutuall consent ioyne themselues together §. 55. Of the extremes contrary to parents care in prouiding fit mariages for their children The extreme in the defect is when parents carelesly let their children passe the floure of their age and neuer consider whether need require that they should mary or no. Their children may sit long enough before they seeke out a match for them vnlesse it be brought to them and when one is offered though it be neuer so fit yet except they may make an aduantage thereof to themselues they will hardly yeeld to it Thus they make their children to seeke out mariages for themselues and without their consent to make them vp or else to liue in discontent if not in vncleannesse By the carelesnesse of parents in this respect are children oft made a prey to the deuill whereof at the day of iudgement parents shall giue an account to God The extreme in the excesse is when parents through a couetous desire to get great and rich matches for their children marie them before they be of yeares of discretion to like or dislike to know what is meet or vnmeet or able to performe euen the essentiall duties of mariages seldome doe such vnlawfull mariages prosper In a like excesse doe they offend who for outward aduantages match their children to such as by nature are vnfit for mariage to ideots to idolaters to profane persons or they care not to whom And if their children like not these matches they will doe to the vttermost of their power what they can to force them thereunto Many mischiefes ordinarily fall out vpon such mariages as vtter dislike betwixt husband and wife continuall complaining one of another inquiring after diuorce or any other separation wishing yea practising one anothers death To all these mischiefes doe parents the cause thereof make themselues accessary §. 56. Of parents prouiding a stocke for callings and mariages of their children An especiall outward meanes whereby parents may be the better inabled to prouide fit callings and mariages for their children is before hand to lay vp some stocke or competent portion for their children This is comprised vnder that generall prouision whereof he that is carelesse is counted by the Apostle worse then an insidell but more expresly is it noted in these words Parents ought to lay vp for their children and commended in Abrahams example While children are vnder their parents they haue no meanes to lay vp for themselues for all their seruice is for their parents But in regard of the times wherein we liue it is needfull for setting vp in a good calling and for obtaining a fit match that children haue some stocke and portion It lieth therefore vpon the parents and their duty it is to prouide it Obiect Christ forbiddeth to lay vp treasures on earth Answ If the scope of that place be rightly marked it will appeare that Christ there forbiddeth not simply the thing it selfe but 1. The minde of him that layeth vp namely when it is filled full of carking and distrustfull thoughts fearing that in the time to come he shall not haue sufficient To this purpose doth Christ propound Gods prouidence ouer fowles and lillies 2. The manner of laying vp when temporall things are preferred before spirituall and heauenly therefore he addeth this precept but lay vp treasures in heauen c. 3. The measure when men neuer thinke they haue laid vp enough but scrape what they can come by iustly or vniustly and spare more then needs euen things necessary from themselues and others to make a great stocke and portion for their children The word of treasuring vp which Christ there vseth implieth an immoderate measure Among other needfull cautions for parents to be obserued in laying vp for their children these three are especially to be noted 1. That iustly they come by that which they lay vp and lay nothing towards a childs portion which is any way vniustly gotten for the treasures of wickednesse profit nothing they may proue a fire to consume parents themselues their children their house and whole posterity 2. That they couet not too much to make their children rich and for that purpose liue meanly and basely themselues yea and depriue themselues of many necessaries An egregious point of folly is this which Solomon hath much taxed 3. That all needfull duties of charity to the poore and of iustice to the Church and common-wealth be performed and pretext of laying vp for children hinder none of these §. 57. Of the extremes contrary to a parents prouiding portions for his children The extremes contrary to the forenamed dutie are these 1. When parents liue at the vttermost extent of their estate and from time to time spend all their reuenues or all their gaines and so are scarce able to make euen at quarter day or yeares end What stocke or portion can they lay vp for children 2. When parents liue aboue their estate and spend riotously their ordinary gaines or reuenues and for other necessary affaires are forced to runne into debt Many are so farre from helping their children in this kinde as they are maine hinderance vnto them vrging their eldest sonne especially who is their heire to be bound for them and so lay such a burden on his backe as to vse the common phrase they make it cracke againe 3. When parents haue enough for themselues and their children and yet so
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
little better namely to draw them on to be contracted yea and maried to them often times and that priuily without consent of their parents whereby parents affections are oft so alienated from their children as they will not acknowledge them for children but cleane cast them off These are the fruits of this lewd kinde of vnfaithfulnesse in seruants §. 33. Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow So faithfull ought seruants to be to their masters and mistresses that if one of them should labour to vse a seruant in any manner of deceit to the other the seruant ought not to yeeld As if a master should moue his maid priuily to take away iewels plate mony linnen or any such thing as is in her mistresse custody It skilleth not that the master hath the chiefest power ouer all the goods a secret taking of them away without the priuity of the mistresse in whose custody they are is in the seruant deceit and a point of vnfaithfulnesse Much lesse ought any seruants be moued by their mistresse priuily to take away their masters corne wares or any goods for her priuate vse Of the two this is the greater part of vnfaithfulnesse If such deceit ought not to be vsed about any goods much lesse about the body of master or mistresse As if a master should allure his maid to commit folly with him or a mistresse her man both their conscience to God and also their faithfulnesse to their master or mistresse should make them vtterly to refuse it and to giue no place to any such temptation Ioseph is propounded as a patterne herein and against the suggestion of his mistresse he rendreth the two forenamed reasons his conscience to God in these words how can I doe this great wickednesse and sinne against God His faithfulnesse to his master in these He hath not kept backe any thing from me but thee how then c. To this head may be referred seruants faithfulnesse in making knowne to their master the sinne of his wife and to their mistresse the sinne of her husband especially if it be such a sinne as may tend to the ruine of the familie and that by the knowledge thereof the party that is not blinded and besotted with the sinne but rather free from it may be a meanes to redresse it Thus Nabals seruants made knowne to Abigail the churlishnesse of Nabal towards Dauids seruants by which means the mischiefe intended against the house was preuented Thus if seruants know that their master intendeth some mortall reuenge against another to tell his wife thereof in time may be great faithfulnesse or if they know their mistresse hath appointed to goe away priuily from her husband to tell him of it is a part of faithfulnesse This may be applied to many other like cases The contrary is yeelding to masters or mistresses in any point of deceit one against another whereunto seruants are too prone because they thinke to be boulstred out by the authoritie of the partie that setteth them on worke to deceiue But no authoritie can be a warrant for any deceit or wickednesse §. 34. Of seruants faithfulnesse about their masters persons Masters and Mistresses are flesh and bloud as well as seruants and so subiect to weaknesse sicknesse old age and other distresses wherein they may stand in great need of seruants helpe seruants therefore must be faithfull in affording them the best helpe that they can Sauls seruants did a part of faithfulnesse to their master when he being vexed with an euill spirit they inquired after meanes to ease him So did Dauids seruants when he being bedred they sought out one to cherish him It was a point of faithfulnesse in Naamans maid to tell her mistresse of a meanes whereby her master might be cured of his leprosie and in his seruants to perswade him to vse the meanes prescribed by the Prophet Contrary is a seruants vngratefull and inhumane leauing of his master in his time of need as the seruants of Iob did for when the hand of God lay heauy vpon him and all his goods were taken from him and his bodie full of sore boiles they that dwelt in his house and his maids counted him for a stranger and he was an aliant in their sight he called his seruant and he gaue him no answer So did Ziba leaue Mephibosheth in his greatest need and the Disciples flie from their master Iesus Christ But what shall we say of those that take occasion from their masters impotencie to murder him themselues as Rechab and Baanah or to betray him to his enemies as Indas betrayed the Lord Christ what but that such traiterous seruants may looke for such ends §. 35. Of the meanes to make seruants faithfull Among many other meanes to make seruants faithfull to their master and carefull to performe other duties sincerely willingly cheerefully and diligently as hath before beene noted this is one of the most generall namely that seruants in all things they doe for their master make their masters case their owne and so doe for him as they would for themselues or as they would haue their owne seruants doe for them The generall rule of the Law is Loue thy neighbour as thy selfe and whatsoeuer you would that men should doe to you doe you even so to them If thus euery man must respect another yea though he be a stranger then much more must seruants respect their master because all that they can doe is after an especiall manner as a debt due to their masters in which respect Christ saith that when they haue done all that is commanded they haue but done their dutie This I haue the rather noted because the practise of most seruants is contrary thereunto For while they worke for their masters they will cry out that they are ouer-burdened and tired with that worke which they will easily goe thorow withall when they worke for themselues They that while they worke for their master must be called to it againe and againe and forced to stand to it and to hold out till it be done what paines will they take how early will they rise how late will they sit vp how diligent will they be for themselues When Iourneymen receiue increase of wages according to the worke which they doe they will dispatch more then a prentise that hath but cloth food and lodging Againe many that in their masters goods are very lauish and wastfull when they come to befor themselues are very sparing sauing and prouident What doe these things argue but that seruants doe not beare to their masters that minde which they should they doe not for them as they would doe for themselues Very requisite it is therefore that the forenamed generall rule be obserued Hitherto of the seuerall kindes of seruants duties and of the manner of performing them It remaineth to speake both of the extent of their
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
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at
purloining what she can from her husband 3. By it husbands and wiues are stirred vp to wish and long after one anothers death and not only inwardly in heart to wish it but outwardly also in deed to practise it 4. If from this sinne there arise not a gauling and terrifying conscience as oft there doth then which is worse a seared conscience an hard heart a reprobate sense and an impudent face Wherefore God accordingly deales with such sinners In his soule he hateth them by his word he hath denounced many fearefull iudgements against them both in this world and in the world to come against no sinne more This sin is reckoned to be one of the most principall causes of the greatest iudgements that euer were inflicted in the world as of the generall deluge of that fire and brimstone which destroied Sodome and Gomorrah of Canaans spuing out her Inhabitants of that plague which destroied in one day 24000 and of the Israelites captiuitie with the like By all which we see that fearefull doome verified Whoremongers and adulterers God will iudge Now consider what a fearefull thing it is to fall into the hands of the liuing God §. 9. Of remedies against Adulterie and in particular of due beneuolence and of defect or excesse therein For preuenting this hainous sinne to omit many other remedies which Gods word hath prescribed as a diligent keeping of the heart that lustfull thoughts proceed not from thence of the eies that they wander not on the beautie or propernesse of any ones person or on lasciuious pictures or any other like allurements of the eares that they hearken not to any inticements of others of the tongue that it vtter no vnchaste and corrupt communication of the lips that they delight not in wanton kisses of the hands that they vse no wanton daliance of the feet that they carry thee not too neere to the place where adulterie may be committed of thy company that thou be not defiled with others wantonnesse and vncleannesse of thy diet that it be not immoderate of thine apparell that it be not garish and lasciuious of thy time that it be not vainly and idly spent to omit I say these and other like remedies One of the best remedies that can be prescribed to maried persons next to an awfull feare of God and a continuall setting of him before them wheresoeuer they are is that husband and wife mutually delight each in other and maintaine a pure and feruent loue betwixt themselues yeelding that due beneuolence one to another which is warranted sanctified by Gods word and ordained of God for this particular end This due beneuolence as the Apostle stileth it is one of the most proper and essentiall acts of mariage and necessary for the maine and principall ends thereof as for preseruation of chastitie in such as haue not the gift of continency for increasing the world with a legitimate brood and for linking the affections of the maried couple more firmely together These ends of mariage at least the two former are made void without this duty be performed As it is called beneuolence because it must be performed with good will and delight willingly readily and cheerefully so it is said to be due because it is a debt which the wife oweth to her husband and he to her For the wife hath not the power of her owne body but the husband and likewise also the husband hath not the power of his owne body but the wife I haue my warrant from the Apostle to prescribe this dutie as a remedie against adulterie For to auoid fornication he aduiseth man and wife to render due beneuolence one to another If then this question be moued How will mariage keep men and women from adulterie this answer out of the Apostles words may be giuen by rendring due beneuolence which he further inculcateth by declaring the mischiefe that may follow vpon the neglect of this dutie namely a casting of themselues into the snares of Satan Well might he presse this dutie to that end because no other meanes is of like force nor fasting nor watching nor hard lodging nor long trauell nor much labour nor cold nor solitarinesse nor any thing else Some that haue by these meanes endeuoured much to beat downe their bodies and subdue lust but neglected the forenamed remedie haue notwithstanding felt lust boiling in them There are two extremes contrarie to this dutie One in the defect another in the excesse Defect therein is when in case of need it is not required or being required by the one it is not yeelded by the other Modestie is pretended by some for not requiring it but in a duty so warrantable and needfull pretence of modesty is to speake the least a signe of great infirmitie and a cause of much iniquitie To denie this dutie being iustly required is to denie a due debt and to giue Satan great aduantage The punishment inflicted on Onan Gen. 38. 9 10. sheweth how great a wrong this is From that punishment the Hebrews gather that this sinne is a kinde of murther It is so much the more hainous when hatred stoutnesse nicenesse feare of hauing too many children or any other like respects are the cause thereof Excesse is either in the measure or in the time In the measure when husband or wife is insatiable prouoking rather then asswaging lust and weakning their naturall vigor more then suppressing their vnnaturall humor Many husbands and wiues are much oppressed by their bedfellowes vnsatiablenesse in this kinde In the time when it is against Pietie Mercy or Modestie 1. Against Pietie when no day nor dutie of Religion no not extraordinarie daies and duties of humiliation will make them forbeare The Prophets bidding the bridegroome and â—ride goe out of their chamber in the day of a Fast and the Apostles excepting of Praier and fasting where he enioineth this dutie of due beneuolence shew that in the time of a Fast it must â—e forborne 2. Against Mercy when one of the married couple being weake by sicknesse paine labour trauell or any other like â—eanes and through that weaknesse not well able to performe his dutie the other notwithstanding will haue it performed â— will haue mercy and not sacrifice saith the Lord. Shall Gods sacrifice giue place to mercy and shall not mans or womans 〈◊〉 for so I may well terme this vnseasonable desire Quest What if an husband or wife continue so long sicke â—â— otherwise weake as the other cannot containe Answ In such cases of necessitie the body must be beaten â—wne and earnest praier made for the gift of continency for â—redly the Lord who hath brought thee to that necessitie all giue thee grace sufficient 3. Against Modesty when husbands require this duty in that me which vnder the Law was called the time