father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
to giue an account of their seruice Though by our seruice we haue neuer so well approued our selues to men yet if we haue not therein had respect vnto God and approued our selues to him with what face may we appeare before his dreadfull iudgement seat Can the fauour of those whom we haue pleased in this world protect and shelter vs from the fury of Gods displeasure Behold the folly of such Gouernours as wholly apply themselues to the fancie of their people yea though it be against the Lord and his word This was Adams folly who at his wiues motion did eat of the forbidden fruit This was Aarons folly who to please the people erected an Idoll And this was Sauls folly who against Gods expresse prohibition suffered his people to take some of the spoile of the Amalekites The like may be said of Ioash who hearkned to his Princes to set vp Idols and of Pilate who to please the people against his conscience deliuered Christ to be crucified The fearefull issue of this their submission not seasoned with a feare of God but contrary thereunto may be a warning to all superiours to take heed how they seeke to please them that are vnder them more than God who is aboue them The issue of Adams Aarons Sauls and Ioash his base submission is noted by the Holy Ghost in their seuerall histories Of Pilate it is recorded that being brought into extreme necessitie he laid violent hands vpon himselfe Neither is it to be accounted folly only in superiours to submit themselues to their inferiours against the Lord but also in inferiours to their superiours for thereby they shew that they feare man more than God which Christ expresly forbiddeth his friends to doe The captaines which went to fetch Eliah obeyed their king therein but what got they thereby was the king able to saue them from the fire which God sent downe from heauen vpon them The women reproued for offering incense to the Queene of heauen did it not without their husbands yet were they not excused thereby The children and others in the familie submitted themselues to Dathan and Abiram in standing in the doore of their tents at defiance against Moses but because it was not in the Lord but against him they were not exempted from the iudgement Wherefore let all of all sorts set the feare of God as a marke before them to aime at in all their actions Let superiours neither doe any thing to giue content to their inferiours nor suffer any thing to be done for their sakes by their inferiours which cannot stand with the feare of God And let inferiours nor doe nor forbeare to doe at the will of their superiours any thing sweruing from the feare of God but euery one submit themselues one to another in the feare of God §. 7. Of performing the duties of particular callings EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. FRom that generall direction concerning mutuall submission the Apostle commeth to certaine particulars by which he exemplifieth the same and teacheth vs that It is not sufficient to performe generall duties of Christianitie vnlesse also we be conscionable in performing the particular duties of our seuerall callings A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherewith we are called and therefore the Apostle for illustration and exemplification thereof doth reckon vp sundry particulars both in this and other Epistles and so doe other Apostles And Titus is charged to teach them God himselfe hath giuen a patterne hereof in his Law for the maine scope of the fifth Commandement tendeth to instruct vs in the particular duties of our seuerall callings Hereby much credit is brought to our profession and the doctrine of God our Sauiour is adorned And much good is hereby both mutually communicated one to another and receiued one from another for our particular places and callings are those bonds whereby persons are firmely and fitly knit together as the members of a naturall body by nerues arteries sinewes veines and the like by which life sense and motion is communicated from one to another Let therefore notice be taken of the particular callings wherein God hath set vs and of the seuerall duties of those callings and conscience be vsed in the practise of them He is no good Christian that is carelesse herein A bad husband wife parent childe master seruant magistrate or minister is no good Christian §. 8. Of the lawfulnesse of priuate functions in a familie Among other particular callings the Apostle maketh choice of those which God hath settled in priuate families and is accurat in reciting the seuerall and distinct orders thereof for a family consisteth of these three orders Husbands Parents Masters all which he Wiues Children Seruants  reckoneth vp yea he is also copious and earnest in vrging the duties which appertaine to them Whence wee may well inferre that The priuate vocations of a family and functions appertaining thereto are such as Christians are called vnto by God and in the exercising whereof they may and must imploy some part of their time For can we thinke that the Holy Ghost who as the Philosophers speake of nature doth nothing in vaine would so distinctly set downe these priuate duties so forcibly vrge them if they did not well become and neerely concerne Christians All the places in Scripture which require family-duties are proofs of the truth of this doctrine The reasons of this doctrine are cleere for the family is a seminary of the Church and common-wealth It is as a Bee-hive in which is the stocke and out of which are sent many swarmes of Bees for in families are all sorts of people bred and brought vp and out of families are they sent into the Church and common-wealth The first beginning of mankinde and of his increase was out of a family For first did God ioyne in mariage Adam and Eue made them husband and wife and then gaue them children so as husband and wife parent and childe which are parts of a family were before magistrate and subiect minister and people which are the parts of a Common-wealth and a Church When by the generall deluge all publike societies were destroyed a familie euen the family of Noah was preserued and out of it kingdomes and nations againe raised That great people of the Iewes which could not be numbred for multitude was raised out of the family of Abram Yea euen to this day haue all sorts of people come from families and so shall to the end of the world Whence it followeth that a conscionable performance of domesticall and houshold duties tend to the good ordering of Church and common-wealth as being meanes to fit and prepare men thereunto Besides a familie is a little Church and a little common-wealth
reason of their place they ought to goe before such as are vnder them Thirdly a faithfull performance of their duty is an especiall means to keepe their inferiours in compasse of theirs Fourthly their failing in duty is exemplary it causeth others vnder them to faile in theirs and so it is a double sin Fiftly their reckoning shall be the greater for of them who haue receiued more more shall be required It were therefore to be wished that superiours and inferiours would striue who should beginne first and who should performe their owne part best and in this kinde striue to excell as runners in a race striue in running to out-strip one another But if question be made who shall beginne I aduise inferiours not to stand out in this strife but to thinke the Apostle first inciteth them and that it is the safest for them to begin for in this contention inferiours are like to fare the worst by reason of the power which superiours haue ouer them And though it be more against our corrupt proud and stout nature to be subiect and obey yet let vs so much the more endeuour to yeeld duty in this kinde For it is an especiall part of spirituall prudence to obserue what our corrupt nature is most prone vnto and wherein it most swelleth up that therein we may most striue to beat it downe nature is contrary to grace and the wisdome of the flesh is enmitie against God §. 11. Of the reasons why wiues duties are first taught Quest Why among other inferiours are wiues first brought into the schoole of Christ to learne their duty Answ Many good reasons may be giuen of the Apostles order euen in this point First of all other inferiours in a family wiues are farre the most excellent and therefore to be placed in the first ranke Secondly wiues were the first to whom subiection was inioyned before there was childe or seruant in the world it was said to her thy desire shall be subiect to thine husband Thirdly wiues are the fountaine from whence all other degrees spring and therefore ought first to be cleansed Fourthly this subiection is a good patterne vnto children and seruants and a great means to moue them to be subiect Fiftly I may further adde as a truth which is too manifest by experience in all places that among all other parties of whom the Holy Ghost requireth subiection wiues for the most part are most back ward in yeelding subiection to their husbands But yee wiues that feare God be carefull of your duty and though it may seeme somewhat contrary to the common course and practise of wiues yet follow not a multitude to doe euill Though it be harsh to corrupt nature yet beat downe that corruption yea though your husbands be backward in their duties yet be ye forward and striue to goe before them in yours remembring what the Lord saith Mat. 5. 46 47. If you loue them which loue you what singular thing doe ye Yea remembring also what the Apostle saith 1 Tim. 2. 14. The woman was first in the transgression and first had her duty giuen vnto her and was made for the man and not man for the woman Thus shall ye deserue that commendation of good wiues Many haue done vertuously but ye excell them all Hauing hitherto handled the forenamed generall instructions I will proceed to a more distinct opening of the words and collect such obseruations as thence arise and then particularly declare the seuerall duties which the three orders in a family owe each to other §. 12. Of wiues subiection EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. THe word by which the Apostle hath noted out the duties of wiues is of the middle voice and may be translated passiuely as many haue done or actiuely as our English doth submit your selues and that most fitly for there is a double subiection 1. A necessary subiection which is the subiection of order 2. A Voluntary subiection which is the subiection of duty The necessary subiection is that degree of inferioritie wherein God hath placed all inferiours and whereby he hath subiected them to their superiours that is set them in a lower ranke By vertue thereof though inferiours seeke to exalt themselues aboue their superiours yet are they subiect unto them their ambition doth not take away that order which God hath established A wife is in an inferiour degree though she domineere neuer so much ouer her husband The Uoluntary subiection is that dutifull respect which inferiours carry towards those whom God hath set ouer them whereby they manifest a willingnesse to yeeld to that order which God hath established Because God hath placed them vnder their superiours they will in all duty manifest that subiection which their place requireth Because it is a duty which is here required the Voluntary subiection must needs be here meant and to expresse so much it is thus set downe submit your selues Though the same word be here vsed that was in the former verse yet it is restrained to a narrower compasse namely to subiection of reuerence Here learne that to necessary subiection must voluntary subiection be added that is duty must be performed according to that order and degree wherein God hath set vs. This is to make a vertue of necessity Vnder this phrase submit your selues all the duties which a wife oweth to her husband are comprised as I shall afterwards more distinctly shew §. 13. Of the persons to whom wiues must be subiect In setting downe the parties to whom wiues owe subiection the Apostle noteth a particle of restraint owne and that to shew that a wife ought to haue but one husband which is more plainly expressed in another place by the same phrase let euery woman haue her owne husband that is only one proper to her selfe so as It is vnlawfull for a wife to haue more than one husband at once A wife must submit her selfe only to that one proper husband and to no other man as she is a wife and yeeldeth the duty of a wife so as the subiection of adulteresses is here excluded and the duty required is that A wife must yeeld a chaste faithfull matrimoniall subiection to her husband Here by the way note the foolish collection of Adamites Familists and such like licentious libertines who from the generall words which the Apostle vseth men and women inferre that all women are as wiues to all men and that there needeth not any such neere coniunction of one man with one woman Which beastly opinion as it is contrary to the current of Scripture and to the ancient law of mariage two shall be one flesh so also to this clause their owne husbands The Apostle in vsing those generall words followed the Greeke phrase which putteth those two words men women for husbands and wiues so also doe other
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
of solemniâ—ing that day And as God doth any great workes of mercy â—r of iudgement point them out to children When there is great famine plague or any mortality instruct children in â—he causes thereof when victory plenty peace or the like â—ach children from whence these come Outward sensible things doe best worke vpon children 7. Let religious schoole masters be chosen for children soâ—â—ewise other masters to whom children are put forth and religious houses where they are placed Hannah commended â—er first borne childe to old Eli a good religious high Priest ◠〈◊〉 â— masters themselues be religious there is good hope that they will instruct in piety such as are vnder them which if they â—oe what an helpe will that be to parents If both parents and masters ioyne therein it must needs be very profitable to â—e children If parents should faile yet might masters make a â—ood supply 8. Let parents be to their children a good patterne and example in pietie I and my house saith Iosua will serue the Lord he setteth himselfe first as a guide to the rest I will walke in mine house with a perfect heart saith Dauid whereby he would make himselfe an example as to others of his family so to his children Example is a reall instruction and addeth a sharpe edge to admonition Much more shall a religious parent doe by practise then by precept For children are much inclined to follow their parents let them goe before children will soone follow after Practise is an euident proofe of the necessitie of the precept deliuered §. 36. Of Parents faults contrary to their dutie of teaching their children piety Many are the aberrations contrary to the forenamed care of teaching pietie For 1. Most parents care only for the temporall and ciuill good of their children so their children may be well fed and clothed and brought vp in some profitable calling whereby they may well maintaine themselues in this world little thought is had or care taken for their spirituall life in this world or eternall life in the world to come Wherein are these parents better then heathen Iob was otherwise minded he was more carefull for their soules then for their bodies 2. Many are so farre from teaching piety as they teach their children profanenesse pride riot lying deceit and such like principles of the deuill It had beene better for such children to haue liued among wilde beasts then vnder such parents As the children hereby are thrust headlong to hell so their blood shall be required of their parents 3. Others thinke it enough that their children be taught a religion but what religion it skilleth not Such are they as hauing rich kindred but popish commend their children to the education of such kindred in hope of some temporall benefit that their children may reape from them If they were as carelesse of their childrens bodies they would be accounted little better then murtherers and is not the soule more pretious then the body 4. So farre are many from catechising their children and that daily as they teach them not so much as the Lords praier the Beleefe and the ten Commandements Wherein Papists shall rise vp in iudgement against them that are very diligent in teaching their children Pater noster Aue Maria and such like Latine principles as the children cannot possibly vnderstand 5. Few vse the forenamed outward helpes as the holy rites appointed of God the great and glorious workes of God his extraordinary workes of mercy or iudgement to instruct their children thereby As they themselues care not to take notice of any such thing so they care not whether their children doe it or no. 6. So much doe some preferre a little pelfe before the true good of their children as they care not to what schoolemaster they put their children be he profane or popish or vnlearned especially if he be a kinsman or one of their friends Few will so doe in case of their health or outward estate but will rather get the best Physitian or the best Lawyer that they can Children oft learne such euill qualities of their schoolemasters as they can neuer shake off againe 7. Many proue very bad patternes to their children and giue very ill example by profanensse riotousnesse swearing drinking playing at vnlawfull games c. These parents as they brought forth their children in sinne so they lead them on forward to hell Their euill example is not only an hinderance to the good instruction of others but also maketh all their owne counsells if at any time they doe giue any good counsell to be in vaine for the left hand of euill example soone pulleth downe more then the right hand of instruction can build againe To conclude those parents whose children are not brought vp in the instruction of the Lord shew plainly that they regard neither the saluation or damnation of their soules §. 37. Of instructing children so soone as they are capable Hitherto of the Kindes of nurture The Time thereof followeth In handling the time of good nurture I wil shew 1. When it ought to be begun 2. How long it ought to be continued  1. Parents ought to begin to nurture their children so soone as they are capable of any instruction Euen as young birds are taught by their dammes to flie so soone as their wings can carry them Traine vp a childe saith Solomon that is while he is young and tender and againe He that loueth his childe nurtureth him be times Thus was Samuel sent when he was very young to be trained vp vnder Eli 1 Sam. 1. 24. and Solomon was instructed by his father when he was tender Pro. 4. 3. and Timothy was taught the Scriptures from a young childe or infant There are both priuatiue and positiue reasons to presse this point Priuatiue in regard of the mischiefes that may be preuented thereby Positiue in regard of the good that may be gained thereby 1. Many are the euils which children by nature are prone vnto euen as ranke ground is subiect to bring forth many weeds for the imagination of mans heart is euill from his youth and foolishnesse is bound in the heart of a childe If therefore they be not well nurtured betimes what can be looked for but the fruits of euill and folly But timely nurture will preuent such fruits and be an excellent preseruatiue against their owne naturall corruption against Satans temptations and against the allurements or discouragements of the world 2. Continuance in euill maketh children obstinate and inflexible therein Elies sonnes being suffered to goe on in wickednesse till they came to ripenesse of yeeres would not afterwards harken to the voice of their Father What creature can be tamed if it be not begun with while it is young 3. When children first begin to be capable of instruction they are most pliable to follow the direction of their parents as
your master also is in heauen neither is there respect of persons with him FINIS Some faults escaped thus to be corrected PAge 215. line 25. such a dissolution pag. 218. lin 28. haue no direct ibid. in maâ—g l. 8. viro pag. 268. l. 25. the fift com pag. 297. l. 6. A fift reason p. 412. l. 2. and also p. 606. l. 9 point of iniustice p. 629. l. 18. of one equall * Since Midsommer 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 8. cap. 12. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammon Multum loqui est rem superfluis agere verbis Aug. Epist 121. ad Prob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 3. cap. 2. a Paraphernalia Treat 3. §. 21. b Ibid. c Treat 3. §. 22. d Treat 3. §. 19. e Treat 3. §. 18. f Treat 4. §. 18. g Ephes 5. 33. See Treat 1. §. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Mat. 11. 30. Methodusintelligentiae parens est magistra memoriae Ordo memoriae maximè lumen affert Cic. 2. de Orat. Church-court in Black-Fryers London 2. Febr. 1621. a Num. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit Note Doct. b Matt. 22. 38 39. c Heb. 13. 15 16. d Psal 16. 2. e Iob 22. 3. 35. 7. f Iob 35. 8. g Psal 16. 3. 1. Vse A note of hypocrisie Iam. 1. 26. Isa 58. 3 c. Mic. 6. 6. c. Matt. 23. 14. 1 Ioh. 4. 20. 2. Vse Put not off one dutie with another Matt. 23. 23. Matth. 19. 6. 2. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. 1 Cor. 10. 24. Quest Rom. 12. 10. How superiours ought to subiect themselues Answ Difference betwixt subiection of Reuerence and Seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 4. Difference betwixt the worke and manner of doing it Phil. 2. 3. Euery one vnder some authoritie Matth. 8. 9. Rom. 13. 1. Heb. 13. 17. Difference betwixt Magistrates and Ministers authoritie Reason Euery ones Office for the good of another 1 Cor. 10. 24. 1. Vse Exhòrtation vnto all to doe seruice Est 10. 3. 1 Cor. 9. 19. 10. 33. Prou. 4. 3 4. Gen. 16. 6. Luke 7. 2. Rom. 12. 16. Gal. 5. 13. 2. Vse Dehortation from swelling one against another Gal. 3. 28. 1 Cor. 12. 27. Ephes 4. 2. 1. What the feare of God is The causes of it Two effects of a filiall feare of God Deum timere est nulla mala facere nulla bona quae faci enda sunt praete rire Bernar. de modo benè viuen ser 4. 2 Chro. 19. 6 7. Prou. 8. 13. Job 1. 1. Difference betwixt filiall and seruile feare Bernard loc citat Rom. 8. 15. * Est timor ne amittatur gratia beneficij Hic timor cast us est non eum charitas eijcit sed asciscit August epist 120. Qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. Jam. 2. 19. Luke 1. 74. 2. How God is the proper obiect of feare Gen. 31. 42 53. Quest. Ans. How men are to be feared Rom. 13. 7. Matth. 10. 28. 3. Euery dutie to be seasoned with a feare of God Psal 2. 11. 2 Cor. 7. 1. Phil. 2. 12. Acts 9. 31. a a Gen. 22. 12. b b 42. 18. c c Iob 1. 1. Deut. 6. 13. Matth. 4. 10. Isa 29. 13. Matth. 15. 9. Psal 34. 11. 4. Why a feare of God is so much vrged Deut. 11. 13. Deut. 30. 16. Gal. 5. 13. 1 Cor. 16. 14. Matth. 22. 38. Rom. 13. 10. Doct. d 2. Sam. 23. 3. e Gen. 42. 18. f Isa 11. 2 3. 2 Chron. 19. 7. 1 Pet. 2. 17. Obiect Answ Difference betwixt doing a thing for feare of God and feare of man Reason The power of a feare of God Vse The necessitie of a feare of God Gen. 20. 11. Rom. 3. 11 c. Doct. 2 Sam. 23. 3. 2 Chro. 19 9. Neh. 5. 15. 1 Pet. 2. 17. Coloss 3. 22. 1 Pet. 2. 13. Eph. 5. 22. 6. 1 6. 1. Reason God the highest Lord. 2. Reason God the Iudge of all 1. Vse The folly of all those who feare man more than God Gen. 3. 6. Exod. 32. 1. 1 Sam. 15. 21. 2 Chro. 24 7. Marke 15. 15. Euscb hist Eccl. lib 2. cap. 7. Luke 12. 4 5. 2 King 1. 9 c. Ier. 44. 19. Numb 16. 32. a Numb 11. 29. b 1 Sam. 24. 8. 26. 9. c Gen. 39. 10. 1 Sam. 22. 17. d Act. 4. 19. Doct. a Eph. 4. 1. b Col. 3. 18 c. 1 Cor. 7. 1 Tim. 3. c 1 Pet. 2. 3. d Tit. 2. See more of this point in The whole armour of God Treat 2. part 1. §. 4. e Tit. 2. 10. 1 Pet. 3. 1 2. Use 2 Doctr. Priuate duties of the familie well beseeme any Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. lib. 1 Reason The familie a seminarie 2 Reason A familie is a representation of Church and common-wealth f 1. Tim. 3. 5. 1 Vse Priuat callings in a familie sufficient callings 2 Vse Reproofe of such as hauing no publike office thinke themselues freed from all dutie Gods blessing on men diligent in their calling g Gen. 31. 42. h Gen. 39. 2. i Exo. 3. 1 2. k 1 Sam. 16. 11 l 1 King 19. 19. m Luk. 2. 8. n Psal 91. 11. n 3. Vse Publike callings may not hinder priuate duties o Ios 24. 15. p 1 Sam. 2. 29. 3. 13. q 1 King 1. 6. Why duties of man and wife first deliuered 1. Man and wife were the first couple 2. Man and wife are commonly the chiefest in a familie Bis peccat qui exemplo peccat Vse Wiues particular duties first laid downe because they are inferiours a Eph. 6. 1. b Ephes 6. 5. c Col. 3. 18 20 22. d 1 Pet. 3. 1. e Exod. 20. 12. Inferiours duties first taught because they are most backward and loth to performe them Greater difficultie in ruling well than in obeying Ducem velim qui à fronte pariter tergo sit oculatus Timoth. apud Plutarch 2 Sam. 24. 2 c. See Treat 7. §. 37. 1 Sam. 14. 24. c. Seniores inter eos optimos prudentes potentes oportet imperare Iuniores vero parere Plat. de rep lib 3. f Eccl. 10. 16. g Isa 3. 4. h Isa 3. 12. Ambition is it which maketh inferiours loth to be subiect 2. Inferiours duties first deliuered to teach them how to winne their gouernours fauour i Psal 38. 20. 3. By obeying men learne to rule well Parendo disces imperare Arist Polit. lib. 3. c. 3. Use Reasons why gouernours ought first to performe their duties Vterque suum praeoccupet officium Chrys hom 26. in 1 Cor. 11. Reasons why inferiours ought first to performe their duties k Rom. 8. 7. Gen. 3. 16. l See Treat 3. §. 4. Exod. 23. 2. Si propter Deum viro parueris noli proponere quae ab eo fieri deceant sed ea quibus
OF DOMESTICALL DVTIES Eight Treatises I. An Exposition of that part of Scripture out of which Domesticall Duties are raised II. 1. A right Coniunction of Man and Wife 2. Common-mutuall Duties betwixt Man and Wife III. Particular Duties of Wiues IV. Particular Duties of Husbands V. Duties of Children VI. Duties of Parents VII Duties of Seruants VIII Duties of Masters By WILLIAM GOVGE LONDON Printed by Iohn Haviland for William Bladen and are to be sold at the signe of the Bible neere the great North doore of Pauls 1622. TO THE RIGHT HONOVRABLE RIGHT VVorshipfull and other my beloued Parishioners Inhabitants of the Precinct of Black-friers LONDON such sufficiencie of Grace as may bring them to fulnesse of Glory IF noble Birth high Honour great Estate true Piety bountifull Charity good Esteeme of Gods word and Ministers and in particular intire loue of the Author be inducements to choose a Patron for his worke I for my part need not goe farre for a Patron In mine owne parish are all these To you therefore right Honourable right Worshipfull and other my beloued Parishioners most worthy of all due respect doe I dedicate these my poore paines about Domesticall Duties To testifie the equall dutie which I owe and the impartiall respect which I beare to you all I make you all as one Patron You were the first ouer whom I euer had any ministeriall charge To this charge by your free choice was I called Among you haue I spent almost two full prentiships You haue alwaies so accepted my paines and respected my person as I neuer had any cause to repent my acceptance of this place and calling but rather to thanke God for the same My desire is if so it may seeme good to the diuine prouidence to spend all my daies among you and while I am among you to helpe forward your spirituall edification This is the maine end of my calling and the marke which as in the ordinary course of my Ministry so in the publishing of these Eight Treatises of Domesticall Duties and dedicating them to you I haue aimed at As in testimony of Loue and Dutie I haue preached in your hearing and published in your name these Duties so doe you manifest your kinde acceptance of my former and latter paines by a conscionable obseruing of them so farre forth as they are agreeable to Gods word that all who know you may know by that euident demonstration how well you haue relished and approued them Thus shall you gaine much profit and my selfe much comfort by my paines Oh if the head and seuerall members of a family would be perswaded euery of them to be conscionable in performing their owne particular duties what a sweet society and happy harmony would there be in houses What excellent seminaries would families be to Church and Common-wealth Necessary it is that good order be first set in families for as they were before other polities so they are somewhat the more necessary and good members of a family are like to make good members of Church and common-wealth The subiect matter therefore of these Treatises is worth the handling if I were able according to the worth thereof to handle it I haue endeuoured to doe what I could therein though I haue not attained to what I would Be you like vnto God who if there be first a willing mind accepteth according to that a man hath and not according to that he hath not Though for such a matter as is handled in these Treatises the worke may seeme at first sight to be too copious yet I hope the obseruant Reader will not finde it too tedious It is the variety of many not the prolixity of few points which hath made this booke to swell to that bignesse which it hath The first Treatise which is a fourth part of the booke containeth a Commentary on that part of Scripture out of which Domesticall Duties are raised wherein the Apostle setting forth Christ and the Church as patternes to husbands and wiues liuely declareth the great loue of Christ to his Church and the neere vnion betwixt them together with other deepe mysteries the vnfolding whereof hath a little the longer detained me But as I haue a while insisted on maine matters of much moment so haue I very briefly passed ouer other points The other Treatises wherein the Duties themselues are handled are euery of them much shorter then the first In them I haue barely propounded and briefly proued the truth and equity of the seuerall duties except some choice points which are of especiall vse or at least through disuse much questioned and them I haue more largely handled And because contraries laid together doe much set forth each other in their liuely colours I haue to euery duty annexed the contrary fault and aberration from it For many that heare the duties thinke all well enough till they heare also the contrary vices whereby in their consciences they are most conuinced Concerning the many faults and vices of bad Husbands Wiues Parents Children Masters and Seruants taxed in these Treatises let me intreat you not to apply them too generally to all Husbands Wiues Parents Children Masters and Seruants Hath not wise Solomon much taxed the lightnesse shrewishnesse pride flattery and other vices of women And shall sober meeke humble honest women thinke themselues taxed thereby By like reason might vnchaste strumpets vntrusty gossips vnquiet shrewes and proud dames thinke themselues commended by those excellent commendations which be giueth of good women Let euery one as their conscience an impartiall Iudge shall beare them witnesse make a right application of euery thing to themselues Thus shall we Ministers be freed from many euill surmizes I remember that when these Domesticall Duties were first vttered out of the pulpit much exception was taken against the application of a wiues subiection to the restraining of her from disposing the common goods of the family without or against her husbands consent But surely they that made those exceptions did not well thinke of the Cautions and Lamitations which were then deliuered and are now againe expresly noted which are that the foresaid restraint be not extended to the proper goods of a wife no nor ouerstrictly to such goods as are set apart for the vse of the family nor to extraordinary cases nor alwaies to an expresse consent nor to the consent of such husbands as are impotent or farre and long absent If any other warrantable caution shall be shewed me I will be as willing to admit it as any of these Now that my meaning may not still be peruerted I pray you in reading the restraint of wiues power in disposing the goods of the family euer beare in minde those Cautions Other exceptions were made against some other particular duties of wiues For many that can patiently enough heare their duties declared in generall termes cannot endure to heare those generals exemplified in their particular branches
This commeth too neere to the quicke and pierceth too deepe But to interpret all according to the rule of loue in the better part I take the maine reason of the many exceptions which were taken to be this that wiues duties according to the Apostles method being in the first place handled there was taught as must haue beene taught except the truth should haue beene betrayed what a wife in the vttermost extent of that subiection vnder which God hath put her is bound vnto in case her husband will stand vpon the vttermost of his authority which was so taken as if I had taught that an husband might and ought to exact the vttermost and that a wife was bound in that vttermost extent to doe all that was deliuered as dutie whether her husband exact it or no. But when I came to deliuer husbands duties I shewed that he ought not to exact whatsoeuer his wife was bound vnto in case it were exacted by him but that he ought to make her a ioynt Gouernour of the family with himselfe and referre the ordering of many things to her discretion and with all honourable and kinde respect to carrie himselfe towards her In a word I so set downe an husbands duties as if he be wise and conscionable in obseruing them his wife can haue no iust cause to complaine of her subiection That which maketh a wiues yoake heauy and hard is an husbands abuse of his authority and more pressing his wiues dutie then performing his owne which is directly contrary to the Apostles rule This iust Apologie I haue beene forced to make that I might not euer be iudged as some haue censured me an hater of women Now that in all those places where a wiues yoke may seeme most to pinch I might giue some ease I haue to euery head of wiues duties made a reference in the margin ouer against it to the duties of husbands answerable thereunto and noted the reference with this marke * that it might the more readily be turned vnto Yea I haue further parallel'd and laid euen one against another in one view the heads of husbands and wiues duties as they answer each other and in like manner the contrary aberrations with a reference made vnto the particular sections where they are handled that so on the one side it may appeare that if both of them be conscionable and carefull to performe their owne duty the matrimoniall yoke will so equally lie on both their necks as the wife will be no more pinched therewith then the husband but that it will be like Christs spirituall yoke light and easie and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties as by wiues in theirs This parallel and euen-setting out of each of their duties and of the contrary aberrations I haue annexed next to this epistle And further I haue added thereto a table of the seuerall heads of those points that are handled in the eight following Treatises that by this helpe you may the more readily finde out such particular points as you desire most especially to read To shew that the duties prescribed to Husbands Wiues Parents Children Masters and Seruants are such as in conscience they are bound vnto I haue endeuoured to shew how they are grounded on the word of God and gathered from thence To auoid prolixity I haue referred most of the quotations to the margin If your leisure will serue you you may doe well to search them out Two things haue beene especiall helpes to me for finding out the many duties noted in these Treatises vices contrary thereunto Obseruation and Disposition Obseruation both of such duties as the Scripture commendeth and contrary vices as it condemneth and also of such commendable virtues as I well liked in those Husbands Wiues Parents Children Masters and Seruants that I came among and such vnseemely vices as I disliked in them and Disposition of one point after another in the best order that I could My method and manner of proceeding brought many things to my minde which otherwise might haue slipped by For by method sundry and seuerall points appertaining to one matter are drawne forth as in a chaine one linke draweth vp another There is no better way to finde out many obseruations in a text then by a methodicall resolution thereof As method is an helpe to Inuention so also to retention It is as the thread or wier whereon pearles are put which keepeth them from scattering And if a man by abundance of matter be cast into a labyrinth by the helpe of method he may easily and readily finde out the way againe In which respects method is fitly stiled the Mother of the Minde and Mistresse of Memorie If you well marke the order and dependance of points one vpon another you will finde as great an helpe in conceiuing and remembring them as I did in inuenting and disposing them Because there is not one word to comprise vnder it both masters and mistresses as fathers and mothers are comprised vnder Parents and sonnes and daughters vnder Children I haue according to the Scripture phrase comprised Mistresses vnder Masters so as the duties enioyned to them belong to these so farre as may stand with their sex To conclude in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you euen The Watch-man of your soules WILLIAM GOVGE A few faults escaped in the printing are noted in the end of the booke which I desire you to amend with a pen. TREAT III.  Particular duties of Wiues  SVbiection the generall head of all wiues duties § 2.  1 Acknowledgment of an husbands superioritie § 3. 2 A due esteeme of her owne husband to be the best for her and worthy of honour on her part § 5. 3 An inward wiue-like feare § 7. 4 An outward reuerend cariage towards her husband which consisteth in a wiue-like sobrietie mildnesse curtesie and modestie in apparell § 9 10 11 12. 5 Reuerend speech to and of her husband § 13 14 15 16. 6 Obedience § 17. 7 Forbearing to doe without or against her husbands consent such things as he hath power to order as to dispose and order the common goods of the familie and the allowance for it or children seruants cattell guests iournies c. § 18 23 38 39 40 41. 8 A ready yeelding to what her husband would haue done This is manifested by her willingnesse to dwell where he will to come when he calls and to doe what he requireth § 43 44 45 46. 9 A patient bearing of any reproofe and a ready redressing of that for which she is iustly reproued § 47 48. 10 Contentment with her husbands present estate § 49. 11 Such a subiection as may stand with her subiection to Christ § 51. 12 Such a subiection as the Church yeeldeth to Christ which is sincere
pure cheerefull constant for conscience sake § 54 55 c. TREAT IV.  Particular duties of Husbands  WJsdome and Loue the generall heads of all husbands duties § 2 4.  1 Acknowledgment of a wiues neere coniunction and fellowship with her husband § 6. 2 A good esteeme of his owne wise to be the best for him and worthy of loue on his part § 9. 3 An inward intire affection § 11. 4 An outward amiable cariage towards his wife which consisteth in an husband-like grauitie mildnesse courteous acceptance of her curtesie and allowing her to weare fit apparell § 4 15 22 40 49. 5 Milde and louing speech to and of his wife § 24 25 26 c. 6 A wise maintaining his authoritie and forbearing to exact all that is in his power § 4 18. 7 A ready yeelding to his wiues request and giuing a generall consent and libertie vnto her to order the affaires of the house children seruants c. And a free allowing her something to bestow as she seeth occasion § 18 54. 8 A forbearing to exact more then his wife is willing to doe or to force her to dwell where it is not meet or to enioyne her to doe things vnmeet in themselues or against her minde § 18 26. 9 A wise ordering of reproofe not vsing it without iust and weighty cause and then priuatly and meekly § 35 38. 10 A prouident care for his wife according to his abilitie § 46 49 50 52. 11 A forbearing to exact any thing which stands not with a good conscience § 26. 12 Such a loue as Christ beareth to the Church and man to himselfe which is first free in deed and truth pure chaste constant § 61 c. and 74. TREAT III.  Aberrations of Wiues from their particular duties  AMbition the generall ground of the aberrations of wiues § 2.  1 A conceit that wiues are their husbands equals § 4. 2 A conceit that she could better subiect her selfe to any other man then to her owne husband § 6. 3 An inward despising of her husband § 8. 4 Vnreuerend behauiour towards her husband manifested by lightnesse fullennesse scornfulnes and vanitie in her attire § 9 10 11 12. 5 Vnreuerend speech to and of her husband § 13 14 15 16. 6 A stout standing on her owne will § 17. 7 A peremptorie vndertaking to doe things as she list without and against her husbands consent This is manifested by priuie purloyning his goods taking allowance ordering children seruants and cattell feasting strangers making iourneyes and vowes as her selfe listeth § 42. 8 An obstinate standing vpon her owne will making her husband dwell where she will and refusing to goe when he calls or to doe any thing vpon his command § 44 45 46 67. 9 Disdaine at reproofe giuing word for word and waxing worse for being reproued § 47 48. 10 Discontent at her husbands estate § 50. 11 Such a pleasing of her husband as offendeth Christ § 53. 12 Such a subiection as is most vnlike to the Churches viz. fained forced fickle c. § 56 c. TREAT IV.  Aberrations of Husbands from their particular duties  WAnt of wisdome and loue the generall ground of the aberrations of husbands § 3 5.  1 Too meane account of wiues § 8. 2 A preposterous conceit of his owne wife to be the worst of all and that he could loue any but her § 10. 3 A Stoicall disposition without all heat of affection § 12. 4 An vnbeseeming cariage towards his wife manifested by his basenesse tyrannicall vsage of her loftinesse harshnesse and niggardlinesse § 5 15 17 41 44 53. 5 Harsh proud and bitter speeches to and of his wife § 24 25 30 32 36 39. 6 Losing of his authoritie § 5. 7 Too much strictnesse ouer his wife This is manifested by restraining her from doing any thing without particular and expresse consent taking too strict account of her and allowing her no more then is needfull for her owne priuate vse § 19 55. 8 Too lordly a standing vpon the highest step of his authoritie being too frequent insolent and peremptorie in commanding things friuolous vnmeet and against his wiues minde and conscience § 30 32. 9 Rashnesse and bitternesse in reprouing and that too frequently on sleight occasions and disgracefully before children seruants and strangers § 36 38 39. 10 A carelesse neglect of his wife and niggardly dealing with her and that in her weaknesse § 46 51 53 11 A commanding of vnlawfull things § 26 30 32. 12 Such a disposition as is most vnlike to Christs and to that which a man beareth to himselfe viz. complementall impure for by-respects vnconstant c. § 62 c. and 74. A Table of the seuerall points handled in the eight Treatises of Domesticall Duties I. TREATISE An exposition of that part of Scripture out of which domesticall duties are raised § 1 OF the Apostles transition from generall duties to particulars pag. 1 2 Of ioyning seruice to men with praising of God 2 3 Of euery ones submitting himselfe to another 4 4 Of the feare of God 8 5 Of the feare of God mouing vs to doe seruice to men 11 6 Of limiting all dutie to man within the compasse of the feare of God 13 7 Of performing the duties of particular callings 16 8 Of the lawfulnesse of priuate functions in a family 17 9 Of the Apostles order in laying downe the duties of husbands and wiues in the first place 20 10 Of the Apostles order in setting downe inferiours duties in the first place 21 11 Of the reasons why wiues duties are first taught 25 12 Of wiues subiection 26 13 Of the persons to whom wiues must be subiect 27 14 How an husband is his wiues head 29 15 Of the resemblance of an husband to Christ 30 16 Of the resemblance betwixt The Church to Christ 31 A wife to her husband   17 Of the relation betwixt Christ and the Church 32 18 Of the benefit of Christs headship 34 19 Of Christ a sufficient Sauiour 35 20 Of Christ the only Sauiour 36 21 Of the Church the body of Christ 38 22 Of the extent of Christs goodnesse to all his body 38 23 Of the restraint of the benefit of Christs headship to them only that are of his body 40 24 Of the Churches subiection to Christ 41 25 Of the extent of the Churches subiection 42 26 Of the summe of husbands duties 43 27 Of the example of Christs loue 44 28 Of Christs giuing himselfe 46 29 Of the willingnesse of Christ to die 47 30 Of the kinde of Christs death and oblation 48 31 Of the infinite value of the price of our redemption 48 32 Of Christs seeking the good of the Church 50 33 Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her 51 34 Of Christs preuenting grace 54 35 Of Christs seeking to make his Church pure 55 36 Of
203 20 Of clandestine mariages 205 21 Of a ciuill celebrating of mariage 206 22 Of ill or well ordering mariage feasts 206 23 Of the honour of mariage in regard of the first institution thereof 208 24 Of the ends of mariage 209 25 Of the priuiledges of mariage 210 26 Of the mysterie of mariage 211 27 Of mariage and single life compared together 211 28 Of celebrating mariage with sorrow 212 II. TREATISE PART II. Of common mutuall duties betwixt man and wife § 1. OF the heads of those common mutuall duties 213 2 Of matrimoniall vnitie 214 3 Of desertion 215 4 Of matrimoniall chastitie 216 5 Of adultery 218 6 Of pardoning adultery vpon repentance 218 7 Of the difference of adulterie in a man and in a wife 219 8 Of the hainousnesse of adulterie 219 9 Of remedies against adulterie and in particular of due beneuolence and of defect or excesse therein 221 10 Of mutuall loue betwixt man and wife 224 11 Of husbands and wiues mutuall hatred contrary to loue 227 12 Of mutuall peace betwixt man and wife 228 13 Of contentions betwixt man and wife 230 14 Of husbands and wiues dwelling together 230 15 Of the respects for which man and wife may for a time liue asunder 231 16 Of the error of Papists about man and wiues separation 232 17 Of husbands and wiues vnlawfull absenting themselues one from another 234 18 Of husbands and wiues mutuall prayers 235 19 Of the things for which husbands and wiues are to pray alone 236 20 Of husbands and wiues hatefull imprecations and wishes one against another 237 21 Of husbands and wiues neglect of mutuall prayer 238 22 Of husbands and wiues mutuall care for one anothers saluation 238 23 Of husbands and wiues care to winne one the other when one of them is not called 239 24 Of husbands and wiues edifying one another 240 25 Of husbands and wiues hindering sinne one in another 240 26 Of husbands and wiues redressing sinne in one another 242 27 Of husbands and wiues helping forward the growth of grace in each other 242 28 Of the sinnes of husbands and wiues contrary to a mutuall care of one anothers saluation 243 29 Of husbands and wiues mutuall care ouer one anothers body 245 30 Of husbands and wiues backwardnesse to helpe one another in time of neede 246 31 Of husbands and wiues mutuall respects of one anothers good name 247 32 Of husbands and wiues preuenting each others discredit 248 33 Of the wisdome of husbands and wiues in redressing one anothers ill name 249 34 Of husbands and wiues care in procuring one anothers good name 249 35 Of husbands and wiues wisdome in preseruing each others good name 250 36 Of husbands and wiues like affection towards one anothers credit 250 37 Of the vices contrary to that mutuall care which man and wife should haue of one anothers credit 251 38 Of husbands and wiues mutuall prouidence about the goods of the family 253 39 Of the vices contrary to the good prouidence of husbands and wiues about the goods of the family 255 40 Of husbands and wiues ioynt care in gouerning the family 256 41 Of the vices contrary to a ioynt care of gouerning the family 260 42 Of husbands and wiues mutuall helpe in hospitality 261 43 Of vices contrary to mutuall helpe in hospitality 263 44 Of husbands and wiues mutuall helpe in releeuing the poore 264 45 Of husbands and wiues vnmercifulnesse to the poore 265 III. TREATISE Of wiues particular Duties § 1. OF the generall heads of this treatise 267 2 Of a wiues subiection in generall 268 3 Of an husbands superiority ouer a wife to be acknowledged by a wife 269 4 Of a fond conceit that husband and wife are equall 271 5 Of a wiues acknowledgment of her owne husbands superiority 272 6 Of wiues denying honour to their owne husbands 273 7 Of a wiues inward fâ—are of her husband 274 8 Of a wiues base esteeme of her husband 275 9 Of wiue-like sobriety 277 10 Of wiue-like mildnesse 278 11 Of wiue-like courtefie and obeysance 279 12 Of wiue-like modesty in apparell 280 13 Of a wiues reuerend speech to her husband 281 14 Of the titles which wiues giue their husbands 282 15 Of wiues meekenesse in their speeches 284 16 Of a wiues speech of her husband in his absence 285 17 of a wiues obedience in generall 286 18 Of the cases wherein a wife hath power to order things of the house without her husbands consent 287 19 Of diuers kinds of consent 288 20 Of the things whereabout a wife must haue her husbands consent 290 21 Of the things which a wife may dispose without her husbands consent 291 22 Of a wiues liberty in extraordinary matters 292 23 Of a wiues restraint in disposing goods without consent of her husband and of the ground of that restraint 293 24 Of the example of the Shunemite in asking her husbands consent 294 25 Of the law of a wiues vow 294 26 Of humane lawes which restraine wiues from disposing goods without or against their husbands consent 296 27 Of the inconueniences which may follow vpon a wiues disposing goods without or against her husbands consent 297 28 Of propertie in goods whether it giue liberty to dispose them as a wife will 298 29 Of the reasons against a wiues property in the common goods of the family 299 30 Of answers to the reasons for a wiues property 301 31 Of the priuiledges of wiues aboue children and seruants in and about the goods of the family 302 32 Of examples and other reasons alleadged for liberty of wiues to dispose goods 302 33 Of the subiection of wiues in distributing goods to charitable vses 304 34 Of generall exhortations to workes of mercy how farre they binde wiues 305 35 Of obedience to an husband in such things as he sinfully forbiddeth 305 36 Of Zipporahs case in circumcising her son 306 37 Of the wife of Chuzas case in ministring to Christ 307 38 Of the restraint of wiues about allowance for themselues or families without their husbands consent 308 39 Of a wiues subiection to her husband about children 309 40 Of a wiues subiection to her husband about ordering seruants and beasts 310 41 Of a wiues subiection in entertaining strangers iournying abroad and making vowes 311 42 Of aberrations contrary to wiues subiection in doing things without or against their husbands consent 312 43 Of a wiues actiue obedience 315 44 Of a wiues willingnesse to dwell where her husband will 315 45 Of a wiues readinesse to come to her husband when he requires it 317 46 Of a wiues readinesse to doe what her husband requireth 319 47 Of a wiues meeke taking a reproofe 319 48 Of a wiues readinesse to redresse what her husband iustly reproueth in her 322 49 Of a wiues contentment with her husbands present estate 323 50 Of a wiues discontent at her husbands estate 324 51 Of cases wherein a wife ought not to forbeare what her
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
are required as knowledge faith obedience repentance loue mercie iustice truth c. the other Particular by vertue whereof certaine peculiar duties are required of seuerall persons according to those distinct places wherein the Diuine Prouidence hath set them in Common-wealth Church or family so ought Gods Ministers to be carefull in instructing Gods people in both kindes of duties both those which concerne their generall and those also which concerne their particular calling Accordingly S. Paul who as Moses was faithfull in all the house of God after he had sufficiently instructed Gods Church in such generall duties as belong to all Christians of what sex state degree or condition soeuer they be proceedeth to lay downe certaine particular duties which appertaine to particular callings and conditions among which he maketh choise of those which God hath established in a family With excellent Art doth he passe from those generals to these particulars laying downe a transition betwixt them in these words Submitting your selues one to another in the feare of God which words haue reference both to that which goeth before and also to that which followeth after The forme and manner of setting downe this verse with a participle thus submitting sheweth that it dependeth on that which went before and so hath reference thereunto Againe the word it selfe being the very same which is vsed in the next verse following sheweth that this verse containeth the summe of that which followeth and so hath reference thereunto as a generall vnto particulars This manner of passing from one point to another by a perfect transition which looketh both wayes both to that which is past and to that which commeth on as it is very elegant so is it frequent with this our Apostle Whereby he teacheth vs so to giue heed to that which followeth as we forget not that which is past as we must giue diligent attention to that which remaineth so we must well retaine that which we haue heard and not let it slip otherwise if as one naile driueth out another one precept maketh another to be forgotten it will be altogether in vaine to adde line vnto line or precept vnto precept §. 2. Of ioyning seruice to men with our praising of God As this verse hath reference to that which was deliuered before concerning our dutie to God it teacheth vs this lesson It is the dutie of Christians as to set forth the praise of God so to be seruiceable one to another For this purpose in the Decalogue to the first table which prescribeth that duty which we owe to God is added the second table which declareth the seruice that we owe one to another and he that said The first and great Commandement is this Thou shalt loue the Lord c. said also The second is like to this Thou shalt loue thy neighbour c. whereupon the Apostle declaring what those sacrifices be wherewith God is well pleased ioyneth these two together to giue thankes to God and to doe good to man The seruice which in the feare of God we performe one to another is an euident and reall demonstration of the respect we beare vnto God To God our goodnesse extendeth not He is so high aboue vs so perfect and compleat in himselfe that neither can we giue to him nor he receiue of vs. But in his owne stead he hath placed our brother like to our selues to whom as we may doe hurt so by our faithfull seruice we may doe much good in doing whereof God is much honoured This discouereth their hypocrisie who make great pretence of praising God and yet are scornfull and disdainfull to their brethren and slothfull to doe any seruice to man These mens religion is vaine By this note did the Prophets in their time and Christ and his Apostles in their time also discouer the hypocrisie of those among whom they liued and so may we also in our times For many there be who frequently in their houses and in the middest of the Congregation sing praise vnto God and performe other parts of Gods outward worship but towards one another are proud stout enuious vnmercifull vniust slanderous and very backward to doe any good seruice Surely that outward seruice which they pretend to performe to God doth not so much wipe out the spot of prophanesse as their neglect of dutie vnto man brandeth their foreheads with the stampe of hypocrisie For our parts let vs not vpon pretext of one dutie though it may seeme to be the waightier thinke to shift off another lest that fearefull woe which Christ denounced against the Scribes and Pharisies fall vpon our pates As God is carefull to instruct vs how to carrie our selues both to his owne Maiestie and also one to another so let vs in both approue our selues to him remembring what Christ said to the Pharisies These ought ye to haue done and not to leaue the other vndone The same Lord that requireth praise to his owne Maiestie inioyneth mutuall seruice one to another the neglect of this as well as of that sheweth too light respect of his will and pleasure What therefore God hath ioyned together let not man put asunder §. 3. Of euery ones submitting himselfe to another Againe as this verse hath reference to that which followeth it declareth the generall summe of all which is mutually to submit our selues one to another in the feare of God The parts hereof are two 1. An Exhortation 2. A Direction In the exhortation is noted both the dutie it selfe in this word submit and also the parties to whom it is to be performed one to another Both branches of the exhortation viz. the dutie and the parties ioyned together afford this doctrine that It is a generall mutuall dutie appertaining to all Christians to submit themselues one to another For this precept is as generall as any of the former belonging to all sorts and degrees whatsoeuer and so much doth this word one another imply in which extent the Apostle in another place exhorteth to serue one another and againe euery man to seeke anothers wealth Concerning inferiours it is without question cleare that they ought to submit themselues to their superiours yea concerning equals no great question can be made but they in giuing honour must goe one before another and so submit themselues but concerning superiours iust question may be made whether it be a dutie required of them to submit themselues to their inferiours To resolue this doubt we must first distinguish betwixt subiection of reuerence and subiection of seruice Subiection of reuerence is that whereby one testifieth an eminencie and superioritie in them whom he reuerenceth and that in speech by giuing them titles of honour or in gesture by some kinde of obeysance or in action by a ready obeying of their commandement This is proper to inferiours Subiection of seruice is that whereby one in his place
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
at least a liuely representation thereof whereby triall may be made of such as are fit for any place of authoritie or of subiection in Church or common-wealth Or rather it is as a schoole wherein the first principles and grounds of gouernment and subiection are learned whereby men are fitted to greater matters in Church or common-wealth Wherupon the Apostle declareth that a Bishop that cannot rule his own house is not fit to gouerne the Church So we may say of inferiours that cannot be subiect in a familie they will hardly be brought to yeeld such subiection as they ought in Church or common-wealth instance Absolom and Adoniah Dauids sonnes This is to be noted for satisfaction of certaine weake consciences who thinke that if they haue no publike calling they haue no calling at all and thereupon gather that all their time is spent without a calling Which consequence if it were good and sound what comfort in spending their time should most women haue who are not admitted to any publike function in Church or common-wealth or seruants children and others who are wholly imployed in priuate affaires of the familie But the forenamed doctrine sheweth the vnsoundnesse of that consequence Besides who knoweth not that the preseruation of families tendeth to the good of Church and common-wealth so as a conscionable performance of houshold duties in regard of the end and fruit thereof may be accounted a publike worke Yea if domesticall duties be well and throughly performed they will be euen enough to take vp a mans whole time If a master of a family be also an husband of a wife and a father of children he shall finde worke enough as by those particular duties which we shall afterwards shew to belong vnto masters husbands and parents may easily be proued So a wife likwise if she also be a mother and a mistris and faithfully endeuour to doe what by vertue of those callings she is bound to doe shall finde enough to doe As for children vnder the gouernment of their parents and seruants in a familie their whole calling is to be obedient to their parents and masters and to doe what they command them in the Lord. Wherefore if they who haue no publike calling be so much the more diligent in the functions of their priuate callings they shall be as well accepted of the Lord as if they had publike offices Yet many therebe who hauing no publike imployment thinke they may spend their time as they list either in idlenesse or in following their vaine pleasures and delights day after day and so cast themselues out of all calling Such are many masters of families who commit all the care of their house either to their wiues or to some seruant and mispend their whole time in idlenesse riotousnesse and voluptuousnesse Such are many mistresses who spend their time in lying a bed attiring themselues and goshipping Such are many young gentlemen liuing in their fathers houses who partly through the too-much-indulgencie and negligence of their parents and partly through their owne headstrong affections and rebellious will runne without restraint whither their corrupt lusts lead them These and such other like to these though by Gods prouidence they be placed in callings in warrantable callings and in such callings as minister vnto them matter enough of imployment yet make themselues to be of no calling Now what blessing can they looke for from the Lord The Lord vseth to giue his blessing to men while they are busied in their callings Iaacobs faithfull seruice to his vncle Laban moued God to blesse him Iosephs faithfulnesse to his master Potiphar was had in remembrance with God who aduanced him to be ruler in Egypt Moses was keeping his father in lawes sheepe when God appeared to him in the bush and appointed him a Prince ouer his people Dauid was sent for from the field where he was keeping his fathers sheepe when he was anointed to be king ouer Israel Elisha was plowing when he was anointed to be a Prophet The shepherds were watching their sheepe when that gladsome tidings was brought to them that the Sauiour of the world was borne Not to insist on any more particulars the promise of Gods protection is restrained to our callings for the charge which God hath giuen to the Angels concerning man is to keepe him in all his waies As for those who haue publike offices in Church or common-wealth they may not thereupon thinke themselues exempted from all family-duties These priuate duties are necessarie duties Though a man be a magistrate or a minister yet if he be an husband or a father or a master he may not neglect his wife children and seruants Indeed they who are freed from publike functions are bound to attend so much the more vpon the priuate duties of their families because they haue more leisure thereunto But none ought wholly to neglect them Iosuah who was a Captaine and Prince of his people and very much imployed in publike affaires yet neglected not his familie for he professeth that he and his house would serue the Lord. It seemeth that Eli was negligent in performing the dutie of a father and Dauid also But what followed thereupon Two of Elies sonnes proued sacrilegious and lewd Priests Two of Dauids sonnes proued very ill common-wealths-men euen plaine traitors §. 9. Of the Apostles order in laying downe the duties of husbands and wiues in the first place There being three especiall degrees or orders in a familie as we heard before the Apostle placeth husband and wife in the first ranke and first declareth their duties and that not without good reason for First The husband and wife were the first couple that euer were in the world Adam and Eue were ioyned in mariage and made man and wife before they had children or seruants So falleth it out for the most part euen to this day in erecting or bringing together a familie the first couple is ordinarily an husband and a wife Secondly most vsually the husband and his wife are the chiefest in a familie all vnder them single persons they gouernours of all the rest in the house Therefore most meet it is that they should first know their dutie and learne to practise it that so they may be an example to all the rest If they faile in their dutie one to another they giue occasion to all the rest vnder them to be carelesse and negligent in theirs Let an husband be churlish to his wife and despise her he ministreth an occasion to children and seruants to contemne her likewise and to be disobedient vnto her yea to be churlish and froward one to another especially to their vnderlings Let a wife be vntrustie and vnfaithfull to her husband let her filch and purloine from him children and seruants will soone take courage or rather boldnesse from her example priuily to steale what they can from their
you I say to all To this purpose many precepts giuen to whole Churches and to all sorts of people are set downe in the singular number as giuen to one as Awake THOV that sleepest THOV standest by faith be not thou high minded c. The life and power of Gods word consisteth in this particular application thereof vnto our selues This is to mixe faith with hearing faith I say whereby we doe not only beleeue the truth of Gods word in generall but also beleeue it to be a truth concerning our selues in particular and thus will euery precept thereof be a good instruction and direction on to vs to guide vs in the way of righteousnesse euery promise therein will be a great incouragement and consolation to vs to vphold vs and to make vs hold on and euery iudgement threatned therein will be a curbe and bridle to hold vs in and to keepe vs from those sinnes against which the iudgements are threatned But otherwise if we bring not the word home to our own soules it will be as a word spoken into the aire vanishing away without any profit to vs. Nothing maketh the word lesse profitable then the putting of it off from our selues to others thinking that it concernes others more then our selues That we may make the better vse of this doctrine let vs obserue both what are generall duties belonging to all Christians and apply them as particular to our selues and also what duties appertaine to such persons as are of our place calling and condition and more especially apply them to our selues let all manner of husbands and all manner of wiues of what ranke or degree soeuer they be that shall read the duties hereafter following know that they are spoken to them in particular Let Kings and Queenes Lords and Ladies Ministers and their wiues Rich men and their wiues Poore men and their wiues Old men and their wiues Young men and their wiues all of all sorts take them as spoken to them in particular It is not honour wealth learning or any other excellency nor meanes of place pouerty want of learning or any other like thing that can exempt an husband from louing his wife or a wife from reuerencing her husband He that saith euery one excepteth not any one Therefore euery one in particular doe yee so The like application may be made to all Parents and children Masters and seruants concerning their duties §. 95. Of euery ones looking to his owne dutie especially In the forenamed application an eye must be had rather to the dutie which we owe and ought to be performed by vs to others then to that which is due to vs and others ought to performe to vs for the Apostle saith not to the husband see that thy wife reuerence thee but see that thou loue her so to the wife For this purpose the holy Ghost presseth particular duties vpon those particular persons who ought to performe them as Subiection on wiues loue on husbands and so in others This therefore is especially to be considered of thee how thou maist shew thy selfe blamelesse I denie not but that one ought to prouoke another and one to helpe another in what they can to performe their dutie especially superiours who haue charge ouer others but the most principall care of euery one ought to be for himselfe and greatest conscience to be made of performing his owne duty 1. It is more acceptable before God and more commendable before men to doe duty then to exact duty As in matters of free charity so also of bounden duty It is more blessed to giue then to receiue In particular it is better for an husband to be a good husband then to haue a good wife so for a wife To haue others faile in duty to vs may be an heauy crosse for vs to faile in our dutie to others is a fearefull curse 2. Euery one is to giue an account of his owne particular duty That which the Prophet speaketh of father and sonne may be applied to husband and wife and to all other sorts of people If a father doe that which is lawfull and right he is iust he shall surely liue if he beget a sonne that doth not so he shall surely die his bloud shall be vpon him Againe if a father doe that which is not good he shall die in his iniquity but if his sonne doe that which is lawfull and right he shall surely liue The righteousnesse of the righteous shall be vpon himselfe and the wickednesse of the wicked shall be vpon himselfe That this shall be so betwixt husband and wife may be gathered out of these words Two shall be in one bed the one shall be taken the other left Let this be noted against the common vaine apologies which are made for neglect of duty which is this Dutie is not performed to me why shall I doe dutie when my husband doth his dutie I will doe mine saith the wife And I mine saith the husband when my wife doth hers What if he neuer doe his dutie and so be damned wilt thou neuer doe thine This looking for of dutie at others hands makes vs the more carelesse of our owne Doe you therefore O husbands looke especially to your owne duties doe you loue your wiues and you ô wiues looke you to yours especially doe you reuerence your husbands For this end let husbands read those duties most diligently which concerne husbands and wiues those which concerne wiues Let not the husband say of the wiues duties there are goodlessons for my wife and neglect his owne nor the wife say the like of husbands duties and not regard her owne This is it that maketh the subiection of many wiues very harsh and irkesome to them because their husbands that vrge and presse them thereto shew little or no loue to them at all and this is it that maketh many husbands very backwards in shewing loue because their wiues which expect much loue shew little or no reuerence to their husbands Wherefore Let euery one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband §. 96. Of the meaning of the first verse of the sixt Chapter FRom those particular duties which concerne husbands and wiues the Apostle proceedeth to lay down such as concerne children and parents As before he laid downe wiues duties before husbands so here he beginneth with childrens who are inferiour to their parents and that for the same reasons which were rendred before Besides children are the fruits of matrimoniall coniunction therefore fitly placed next vnto Man and Wife That which concerneth children is laid downe in the sixt Chapter of Eph. vers 1 2 3. The meaning whereof we will distinctly open EPHES. 6. 1. Children obey your parents in the Lord for this is right The first word children is in the originall as proper a word at could be vsed
for according to the notation of it it signifieth such as are begotten and borne Answerable is the other word parents which signifieth such as beget and bring forth children Yet are they not so strictly to be taken as if none but such as begat and brought forth or such as are begotten and brought forth of them were meant for vnder the title parents he includeth all such as are in the place of naturall parents as Grandfathers and Grandmothers Fathers in law and Mothers in law Foster-fathers and Foster-mothers Guardians Tutors and such like gouernors and vnder the title children he compriseth Grand-children Sonnes and daughters in law Wards Pupils and such like For there is an honour and a subiection due by all who are in place of children to all such as are in place of parents though in a different kinde as we shall after shew This word children which in the originall is of the neuter gender doth further include both sexes males and females sonnes and daughters so as either of them are as carefully to apply the duties here set forth to themselues as if in particular both kindes had beene expressed He expresseth parents in the plurall number to shew that he meaneth here also both sexes father and mother as the law expresseth both and addeth this relatiue particle your as by way of restraint to shew that euery child is not bound to euery parent so by way of extent to shew that whatsoeuer the estate of parents be honourable or meane rich or poore learned or vnlearned c. their owne children must not be ashamed of them but yeeld all bounden dutie to them if they be parents to children they must be honoured by children The word Obey vnder which all duties of children are comprised according to the Greeke notation signifieth with an humble submission to hearken that is to attend and giue heed to the commandements reproofes directions and exhortations which are giuen to them and that with such a reuerend respect of the parties who deliuer them as they make themselues conformable thereto A dutie proper to inferiours and implieth both reuerence and obedience the verbe noteth out Obedience the preposition Reuerence Vnder this word Obey the Apostle comprehendeth all those duties which thorowout the Scripture are required of children as is manifest by his owne exemplification thereof in the second verse by the word honour which the law vseth so as this word obey is to be taken in as large an extent as that word honour Quest Why is obedience put for all the rest Answ 1. Because it is the hardest of all the rest and that which children are loathest to performe they who willingly yeeld to this will sticke at no duty 2. Because it is the surest euidence of that honour which a childe oweth to his parent and so of performing the fift commandement 3. Because children are bound to their parents the duties which they performe are not of curtesie but necessity Their parents haue power to command and exact them The clause added in the Lord is in effect the same which was vsed before as vnto the Lord and it noteth forth a limitation direction and instigation a limitation shewing that childrens obedience to their parents is to be restrained to the obedience which they owe to Christ and may not goe beyond the limits thereof a direction shewing that in obeying their parents they must haue an eye to Christ and so obey them as Christ may approue thereof an instigation shewing that parents beare the image of Christ and in that respect children must the rather obey their parents The last clause of this verse for this is right is an expresse reason to inforce the forenamed point of obedience and it is drawne from equity and sheweth that it is a point agreeable to all law yea that in way of recompence it is due and if children be not obedient to parents they doe that which is most vniust they defraud their parents of their right The former phrase in the Lord implying one reason this plainly noteth out another as the first particle for declareth §. 97. Of the meaning of the second verse EPHES. 6. 2. Honour thy father and mother which is the first commandement with promise THe very words of the fift commandement are here alleaged by the Apostle as a confirmation of the forenamed reason that it is iust and right to obey parents because God in the morall law enioyneth as much The law is more generall then the Apostles precept for the law compriseth vnder it all those duties which all kinde of inferiours owe to their superiours whether they be in family church or common wealth but the Apostles precept is giuen only to one kinde of inferiours in the family yet the argument is very sound and good from a generall to a particular thus All inferiours must honour their superiours therefore children their parents By adding the expresse words of the law the Apostle sheweth that the subiection which he required of children is no yoke which he of his owne head put on their neckes but that which the morall law hath put on them so as this may be noted as a third reason namely Gods expresse charge in his morall law If I should handle this law according to the full extent thereof I should wander too farre from the Apostles scope I will therefore open it no further then it may concerne the point in hand viz. the duty of children Honour compriseth here all those duties which children in any respect owe to their parents It implieth both an inward reuerend estimation and also an outward dutifull submission Yea it implieth also recompence and maintenance Honour in relation to parents is vsed for two reasons especially 1. To shew that parents beare Gods image for honour is properly due to God alone to the creature it is due only as it standeth in Gods roome and carieth his image 2. To shew that it is an honour to parents to haue dutifull children euen as it is a dishonour to them to haue disobedient children Both father and mother are expresly mentioned to take away all pretence from children of neglecting either of them for through the corruption of nature we are prone to seeke after many shifts to exempt vs from our bounden dutie and if not in whole yet in as great a part as we can Some might thinke if they honour their father who is their mothers head they haue done what the law requireth others may thinke they haue done as much if they honour their mother who is the weaker vessell but the law expressing father and mother condemneth him that neglecteth either of them Yet to shew that if opposition should arise betwixt them and by reason thereof both could not be obeyed together the father commanding what the mother forbiddeth the father is to be preferred especially if it be not against the Lord the father
meere explication of the same point but also a declaration of a further dutie which is this As parents by discipline keepe their children vnder so by information they must direct them in the right way Salomon doth both deliuer the point and also adde a good reason to inforce it for saith he Traine vp a childe in the way that he should goe there is the dutie and when he is old he will not depart from it there is the reason Keeping a childe vnder by good discipline may make him dutifull while the father is ouer him but well informing his vnderstanding and iudgement is a meanes to vphold him in the right way so long as he liueth §. 122. Of parents teaching their children the feare of God The last word of the Lord intimateth the best dutie that a parent can doe for his childe Admonition of the Lord declareth such principles as a parent hath receiued from the Lord and learned out of Gods word such as may teach a childe to feare the Lord such as tend to true pietie and religion whence further I obserue that Parents must especially teach their children their dutie to God Come children saith the Psalmist hearken vnto me I will teach you the feare of the Lord. Of this particular more largely hereafter §. 123. Of the subiection which beleeuing seruants owe. Because there is yet another order in the family besides those which haue been noted before namely the order of Masters seruants the Apostle prescribeth also vnto them their dutie As he began with wiues and children in the two former orders so here he beginneth with seruants who are the inferiours for the same reasons before rendred The Apostle is somewhat copious in laying forth the duties of seruants and in vrging them to performe their dutie and that for two especiall reasons One in respect of those whose masters were infidels another in respect of those whose masters were Saints 1. Many seruants there were in those daies wherein the Gospell was first preached to the Gentiles that by the preaching thereof were conuerted whose masters embraced not the Gospell whereupon those seruants began to conceit that they being Christians ought not to be subiect to their masters that were infidels 2. Other seruants there were whose Masters beleeued the Gospell as well as they now because the Gospell taught that there is neither bond nor free but all are one in Christ Iesus they thought that they ought not to be subiect to their master who was their brother in Christ These two preposterous and presumptuous conceits doth the Apostle intimate and expresly meet with in another place And because they had taken too deepe rooting in the mindes of many seruants the Apostle here in this place laboureth the more earnestly to root them out and that by a thorow pressing vpon their conscience that subiection wherein they are bound to their masters as masters whatsoeuer their disposition were Hereof more afterwards Here by the way note three points 1. The Gospell doth not free inferiours from that subiection to men whereunto by the morall law they are bound 2. Men are ready to turne the grace of God into libertie 3. As errors begin to sprout vp in the Church Ministers must be carefull to root them out §. 124. Of the meaning of the fift verse EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ THis title Seruants is a generall title which may be applied to all such as by any outward ciuill bond or right owe their seruice to another of what sex soeuer the persons themselues be or of what kinde soeuer their seruitude is whether more seruile or liberall Seruile as being borne seruants or sold for seruants or taken in warre or ransomed For of old they were called seruants who being taken in warre were saued from death Liberall as being by voluntary contract made seruants whether at will as some seruing-men iournie men and labourers or for a certaine terme of yeeres as prentises clearkes and such like Wherefore whatsoeuer the birth parentage estate or former condition of any haue beene being Seruants they must be subiect and doe the dutie of seruants the Apostles indefinite title seruants admitteth no exception of any The other title Masters hath as large an extent comprising vnder it both sexes Masters and Mistresses and of these all sorts great and meane rich and poore strong and weake faithfull and infidels true professors and profane superstitious idolatrous hereticall persons or the like so as No condition or disposition of the master exempteth a seruant from performing dutie to him Among other degrees and differences most especially let it be noted that both sexes mistresses as well as masters are here meant that so the duties which are enioyned to be performed to masters may answerably be performed to mistresses so farre as they are common to both and that both by maid-seruants and also by men-seruants that are vnder mistresses In families mistresses are as ordinary as masters and therefore I thought good to giue an especiall item of this Vnder this word obey are comprised all those duties which seruants owe to their masters it is the same word that was before vsed in the first verse and it hath as large an extent here being applied to seruants as it had there being applied to children It sheweth that The rule of seruants as seruants is the will of their Master This clause according to the flesh is by some referred to the action of obedience as if it were added by the Apostle to shew what kinde of obedience seruants owe to their masters namely a ciuill corporall obedience in temporall things opposed to that spirituall obedience which is due to God alone Ans Though distinction may be made betwixt that seruice which is due to God and that which is due to man yet this application of this phrase in this place may giue occasion to seruants to thinke that if they performe outward seruice to their masters all is well they owe no inward feare or honour which is an error that the Apostle doth here mainly oppose against But because this clause according to the flesh is immediatly ioyned to Masters I referre it to the persons to whom obedience is to be giuen and so take it as a description of them as if he had said to fleshly or bodily Masters The Apostle thus describeth masters for these reasons 1. For distinction to shew he meanes such masters as are of the same mould that seruants are so distinguishing them from God who is a spirit thus doth the Apostle distinguish betwixt fathers of our flesh and father of spirits 2. For preuention left seruants might say our masters are flesh and bloud as we are why then should we be subiect to them To meet with
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
the former treatise laid downe the foundation of all domesticall duties by expounding the words of the Apostle I purpose now distinctly to lay them forth in order beginning with the first and chiefest couple in the family Man and Wife Here we are first to speake of the persons who are to be accounted true and lawfull husband and wife and then of the duties which they owe each to other So as this Treatise consisteth of two parts 1. The first declareth who are man and wife 2. The second noteth out those common mutuall duties which they owe one to another First of the first Husband and wife are they who are rightly ioyned together by the bond of mariage Whereby two are made one flesh For the better cleering of this point we will consider both the parties that may be so nearely ioyned together and also the manner how they are rightly ioyned in so firme an vnity About the parties we are to search 1. Who may seeke a mate for mariage 2. What kinde of mate is to be taken 1. All they who are able without ineuitable danger to their yoake fellow to performe the essentiall duties of mariage may be maried Out of this proposition arise three questions to be discussed 1. Who are to be accounted able 2. What danger is ineuitable 3. Whether mariage be free for all but such §. 2. Of ripenesse of yeares in them that are to be maried 1. They are to be accounted able who haue past the floure of their age and are not by defect of nature or any other occasion made impotent 1. Ripenesse of yeares is absolutely necessary for consummating a iust and lawfull mariage wherefore as God at first made Adam of full age so when he sought out a wife for him he made her of full age too he made her a woman not a childe Where the Apostle aduiseth parents to take care for the mariage of their children he putteth in this prouiso if they passe the floure of their age Child-hood is counted the floure of age While the floure of the plant sprouteth the seed is greene vnfit to be sowen Quest How long lasteth the floure of age Answ The ciuill law and common law also set downe twelue yeares for the floure of a females age and foureteene of a males which is the least for before those yeares they can haue no need of mariage nor yet are well fit for mariage so as if they forbeare some yeares longer it will be much better for the parties themselues that marie for the children which they bring forth for the family whereof they are the head and for the common wealth whereof they are members Note the ages of the Kings of Israel and Iudah when they were first maried and we shall finde few of them to be vnder twenty and those few not aboue one or two yeares vnder and yet of all sorts of people the Kings did vse to marie the soonest that so they might haue heires betimes Obiect Salomon was but a childe when he came to the crowne and yet he had then a childe of a yeare old at least Answ He was said to be a childe not simply but comparatiuely in relation to his other brothers which were elder then he in regard of that great worke he was to vndertake In the time of his reign he is saidto be old which could not be if he had beene in yeares a childe when he began to reigne for he reigned but fortie yeares 2. Obiect Ahaz was but twentie yeare old when he began to reigne and reigned but sixteene yeares and yet when he died Hezekiah his sonne was fiue and twentie yeare old by which computation Ahaz had a childe when he was but eleuen or twelue yeare old at most 1. Answ Some say that this was extraordinary and render this reason Ahaz so young a father as Elizabet an old mother should haue hoped in Emmanuel of a virgin 2. Answ The beginning of that reigne when Ahaz was but twentie yeare old is to be referred to Iotham his father for Ahaz was twentie yeare old when he namely Iotham began to reigne as Iehoiachin was eight yeare old when he namely his father Iehoiachim began to reigne for Iehoiachin was eighteene when he himselfe began to reigne Obiect Iotham was but twentie and fiue yeare old when he began to reigne how then could Ahaz his sonne at that time be twentie Answ Iotham was fiue and twentie yeare old when his father Vzziah was strucke with leprosie from which time he reigned as King euen in his fathers life time But after his father was dead the kingdome was established to him alone after a more solemne manner in which respect it is said that then he began to reigne and then was his sonne Ahaz twentie yeare old Iotham himselfe being about fortie Contrarie to the forenamed fitnesse of age is the practise of such parents or other friends of children as make matches for them in their child-hood and moue them to consent and so cause them to be maried such mariages are mock-mariages and meere nullities For children cannot know what appertaineth to mariage much lesse can they performe that which is required of maried persons their consent therefore is iustly accounted no consent vnlesse they doe ratifie it after they come to yeares §. 3. Of impotent persons that ought not to seeke after mariage 2. They are to be accounted impotent and in that respect vnable to performe the essentiall duties of mariage who to vse the Scripture phrase were borne Eunuchs from their mothers wombe or by any accidentall occasion are so made as they who are defectiue or closed in their secret parts or taken with an incurable palsie or possessed with frigidity or any other such like impediment These ought not to seeke after mariage for by those signes of impotencie God sheweth that he calleth them to liue single Contrarie to this manifestation of Gods will doe they sinne who conceale their impotencie and ioyne themselues in marriage whereby they frustrate one maine end of mariage which is procreation of children and doe that wrong to the partie whom they marie as sufficient satisfaction can neuer be made §. 4. Of barrennesse that it hindereth not mariage Quest Are such as are barren to be ranked among those impotent persons Answ No there is great difference betwixt impotencie and barrennesse 1. Impotencie may by outward sensible signes be knowne and discerned barrennesse cannot it is not discerned but by want of child-bearing 2. Impotent persons cannot yeeld due beneuolence but such as are barren may 3. Impotencie is incurable but barrennesse is not simply so Many after they haue beene a long while barren haue become fruitfull and that not only by an extraordinary worke of God aboue the course of nature as Sarah and Elizabeth with whom by reason of age it ceased to be
had many children they were exempted from watchings and other like burthensome functions Among vs if the younger sister be maried before the elder the preheminency and precedency â—s giuen to the younger The priuileges and honours which are giuen to maried persons were questionlesse the ground of that custome which Laban mentioneth of his country that the younger was not to be maried before the elder §. 26. Of the mysterie of Mariage IIII. Great is that mysterie which is set forth by mariage namely the sacred spirituall reall and inuiolable vnion betwixt Christ and his Church which is excellently decipheâ—ed in Salomons Song and in Psal 45. and expresly noted Eph. 5. 32. Hereby man and wife who intirely as they ought loue one another haue an euident demonstration of Christs loue to them For as parents by that affection which they beare to their children may better discerne the minde and meaning of God towards them then such as neuer had childe so may maried persons better know the disposition of Iesus Christ who is the spouse of euery faithfull soule then single persons §. 27. Of Mariage and single life compared together Let now the admirers and praisers of a single estate bring forth all their reasons and put them in the other scole against mariage If these two be duly poised and rightly weyed we shall finde single life too light to be compared with honest mariage All that can be said for the single estate is grounded vpon accidentall occasions Saint Paul who of all the pen-men of holy Scripture hath spoken most for it draweth all his commendations to the head of Expediency and restraineth all vnto present necessity Obiect He vseth these words good and better Answ Those words haue relation not to vertue but to expediencie neither are they spoken in opposition to vice and sinne for then would it follow that to marie which is Gods ordinance and honourable in all were euill and sinfull which is to reuiue that ancient heresie that mariage is of the deuill Of old they who haue called lawfull mariage a defilement haue beene said to haue the Apostate dragon dwelling in them But the Apostle stileth that good which is commodious and that better which is more expedient and yet not simply more expedient but to some persons at some times For if any haue not the gift of continency it is not only commodious or more expedient that they marie but also absolutely necessarie They are commanded so to doe 1 Cor. 7. 9. Yet on the other side if any haue the gift of continency they are not simply bound from mariage there be other occasions beside auoiding fornication to moue them to marie It is therefore truly said that Virginity is not commanded but aduised vnto We haue no precept for it but leaue it to the power of them that haue that power So farre forth as men and women see iust occasion of abstaining from mariage being at least able so to doe they are by the Apostle perswaded to vse their liberty and keepe themselues free But all the occasions which moue them to remaine single arise from the weaknesse and wickednesse of men Their wickednesse who raise troubles against others their weaknesse who suffer themselues to be disquieted and too much distracted with affaires of the family care for wife children and the like Were it not for the wickednesse of some and weaknesse of others to please an husband or a wife would be no hiderance to pleasing of the Lord. If therefore man had stood in his intire and innocent estate no such wickednesse or weaknesse had seized vpon him and then in no respect could the single estate haue beene preferred before the maried But since the fall Virginity where it is giuen may be of good vse and therefore the Church doth giue due honour both to virginity and mariage §. 28. Of celebrating mariage with sorrow Contrary to the forenamed ioyfull celebrating of mariage are all those indirect courses which bring much griefe trouble and vexation thereunto as forced stolne vnequall or any other way vnlawfull mariages mariages without parents or other gouernours and friends consent or hudled vp to auoid the danger of law for former vncleannesse committed with the like Many by their preposterous and vndue performing of so weightie a matter doe not only cause great trouble and disquietnesse on the mariage day but also much sorrow all the daies of their life If such finde no ioy comfort or helpe in mariage but rather the contrary let them not blame Gods ordinance but their owne folly and peruersnesse The second Treatise PART II. Of common-mutuall duties betwixt Man and Wife §. 1. Of the heads of those common-mutuall duties IN the first part of this Treatise concerning Man and Wife hath beene declared who are so to be accounted in this second part their common-mutuall duties are to be laid forth These are either absolutely necessary for the being and abiding of mariage or needfull and requisite for the well being and well abiding of it that is for the good estate of mariage and for a commendable and comfortable liuing together There are two kindes of the former 1. Matrimoniall Vnity 2. Matrimoniall Chastity  The latter also may be drawne to two heads for they are either such as the maried couple are mutually to performe each to other or such as both of them are ioyntly to performe to others Those mutuall duties are 1. A louing affection of one to another 2. A prouident care of one for another  Vnder that prouident care I comprise both the Meanes whereby it may be the better effected which is Cohabitation and the Matter wherein it consisteth And this respecteth 1. The Soule 3. The Good-name of each other 2. The Body 4. The Goods   The ioynt duties which are to be performed to others respect 1. Those who are in the house 2. Those who are out of the house  They who are in the house are 1. Members of the familie 2. Guests which come to the familie  Many more particulars are comprised vnder these generall heads which I purpose distinctly to deliuer as I come to them in their seuerall proper places §. 2. Of Matrimoniall vnitie The first highest chiefest and most absolutely necessarie common-mutuall dutie betwixt Man and Wife is Matrimoniall Vnitie whereby husband and wife doe account one another to be one flesh and accordingly preserue the inuiolable vnion whereby they are knit together This is that dutie which the Apostle inioyneth to husbands and wiues in these words Let not the wife depart from her husband Let not the husband put away his wife He there speaketh of renouncing each other and making the matrimoniall bond frustrate and of no effect which bond he would haue to be kept firme and inuiolable and they two who are thereby made one constantly to remaine one and not to make themselues two againe This
occasions of discord are offered say Let there be no strife betwixt thee and me for we are man and wife no more two but one flesh §. 14. Of husbands and wiues dwelling together From a mutuall affection of loue proceedeth a mutuall prouident care in husband and wife one for another In handling whereof we will first note the meanes whereby their mutuall prouidence may be the better effected and manifested and then the matter whereabout it must be conuersant The meanes in one word is cohabitation For a dutie it is that man and wife dwell together The phrase vsed in setting out the womans creation he built a woman whereby the erecting of a family is intimated implieth as much so doth the law of mariage whereby man is enioyned to leaue father and mother and to cleaue vnto his wife that is to goe out of his fathers house and to dwell with his wife and so doth this phrase forget thy fathers house taken from the dutie of a wife and mystically applied to the Church Saint Peter expresly chargeth husbands to dwell with their wiues and Saint Paul layeth it to the charge both of husbands and wiues not to leaue one another but to dwell together yea though the one be an infidell Surely it was conscience of this dutie which made the Leuite to goe after his wife that went away from him to bring her home againe and which made Iaakobs wiues to leaue their fathers house and goe with their husband The word vnder which Saint Peter compriseth this dutie is a title appropriated to an husband and an answerable title is appropriated to a wife from which the notation of our two vsuall English words husband housewife doth not much differ The power which the one hath of the others body and the aduantage which by liuing asunder they giue vnto Satan both of which are expresly noted 1 Cor. 7. 4 5. doe shew the necessity of this dutie and the many benefits arising from thence doe further presse the equity of it By husbands and wiues dwelling together all mariage duties are better performed mutuall loue is better bred preserued and increased the good gifts of either of them are better obserued by the other better helpe and succour is mutually by each afforded to the other and in fine they are made more capable of doing good one to another and of receiuing good one from another Why then should they haue any minde of liuing asunder vnlesse they be forced by extraordinary occasions as captiuity close imprisonment contagious sicknesse and such like which are no faults of theirs but crosses to be borne with griefe and instant praier together with all other good meanes to be vsed to bring them together againe Yea if the imprisonment banishment or other like kinde of absence be such as one may if they will come at the other the partie that is free ought to come to the other if at least that other require it §. 15. Of the respects for which man and wife may for a time liue asunder Quest May there be any iust causes for man and wife willingly to liue asunder Answ There can nor ought to be any cause of vtter relinquishing one another which is a kinde of desertion but for liuing asunder for a time there may be iust causes as 1. Weighty and vrgent affaires which concerne the good of the Church or commonwealth as when a man is sent forth to warre or on an ambassage in which case though he may take his wife with him yet is he not necessarily bound there to especially if the place whither he is sent be farre off the passage thereto difficult and dangerous and his abode there not long When Reuben Gad and halfe the tribe of Manassch passed ouer Iorden to helpe their brethren in their battels against the Canaanites they left their wiues behinde them in their families when Vriah went to warre he left his wife at home and when Moses was to bring Israel out of Egypt his wife remained at her fathers house 2. Maine duties of their particular calling as of Mariners who are oft to be on the sea Merchants who trade in other countries Lawyers who attend publike places of iustice Courtiers who in their months or quarters attend their Prince Keepers of women in child-bed and sicke persons and other nurses Prouided alwaies that in these and other like cases there be a ioynt and mutuall consent of both parties for if man and wife may not defraud one another for a time to giue themselues to fasting and praier without consent much lesse may they for lighter occasions liue any time asunder without consent Prouided also that they take no delight to liue asunder but rather be grieued that they are forced so to doe and in testimony thereof to take all occasions that they can to manifest their longing desire one after another by letters messages tokens and other like kindnesses and to returne with all the speed they can No distance or absence ought any whit to diminish their mutuall loue §. 16. Of the errour of Papists about man and wifes separation Contrarie to the dutie of cohabitation is the doctrine of Papists whereby they teach that Separation may be made betwixt man and wife for many causes from bed or cohabitation for a certaine or vncertaine time The Councell of Trent is bold to denounce Anathema against such as say the Church erreth therein If the many causes which they alledge besides adulterie be well weighed we shall finde them without all warrant of Gods word They draw them to two heads 1. Mutuall consent 2. Demerit By consent say they of both parties maried to attaine a greater and perfecter estate mariage consummate may be loosed from bed and cohabitation Answ 1. In mariage there is a couenant of God Prou. 2. 17. as well as of the two parties the consent therefore of parties is not sufficient to breake it 2. No estate in this world can be greater or perfecter then is meet for maried persons Adam and Eue in their best estate were maried and now is mariage honourable in all 3. The estates which they count more perfect are either such as are not in mans power as perpetuall continencie or such as may be as well performed by maried persons as by single persons as Ecclesiasticall functions if at least they be such as are warranted by Gods word High Priests and other Priests all sorts of Leuites extraordinarie Prophets and Apostles were maried What greater functions then these The causes which for demerit they say make a separation â—re 1. Adulterie 2. Departing from the Catholike faith 3. Soliâ—iting or impelling vnto sinne Concerning Adulterie we denie not but that it giueth â—ust cause of diuorce but withall we say as we haue good warrant from Christs words that it is the only cause of iust diâ—orce For to make a separation for
one in another The care which Elkanah had to carry his wiues along with himselfe vnto the Tabernacle of the Lord yeere by yeere sheweth that his desire was to vphold them in the feare of God yea the gifts and portions which at that time he vsed to bestow on them implie the care that he had to encourage them to hold on in seruing the Lord. It was without question the maine end which the Shunamite aimed at in prouiding lodging for the Prophet that both she and her husband might be built vp in Grace This duty may be the better effected by these means following 1. By taking notice of the beginning and least measure of Grace and approuing the same 2. By frequent conference about such things as concerne the same mutually propounding questions one to another thereabouts and answering the same 3. By their mutuall practise and example making themselues each to other a patterne of pietie 4. By performing exercises of religion as praying singing psalmes reading the word and the like together 5. By maintaining holy and religious exercises in the familie Though this dutie especially appertaine to the husband yet the wife must put her husband in minde thereof if he forget it and stirre him vp if he be backward Thus did the good Shunamite 2 King 4. 9 10. No mans perswasion in this kinde can so much preuaile with a man as his wiues 6. By stirring vp one another to goe to the house of God to heare the word partake of the Sacrament and conscionably performe all the parts of Gods publike worship Great need there is that husbands and wiues should endeuour to helpe forward the growth of grace in each other because we are all so prone to fall away and wax cold euen as water if the fire goe out and more fewell be not put vnder And of all other husbands and wiues may be most helpfull herein because they can soonest espie the beginning of decay by reason of their neere and continuall familiaritie together §. 28. Of the sinnes of husbands and wiues contrary to a mutuall care of one anothers saluation The vices contrary to that generall mutuall dutie of husbands and wiues in procuring the Saluation of one another and to the particular branches comprised vnder it are many As 1. A carelesse neglect thereof when as husbands and wiues so minde earthly things as they thinke it enough if they be prouident one for another in the things of this life Hereof most that liue in this earth are guiltie and among others euen many of them who haue the name of very good and kinde husbands and wiues But whatsoeuer the opinion of others be of them the truth is that if they faile in this point they goe no further then the very heathen haue done and their kindnesse may be as the apes kindnesse which causeth death 2. The vnworthy walking and vnchristian cariage of a beleeuer that is maried to one that beleeueth not hereby the vnbeleeuer is kept off from embracing the Gospell and made the more to dislike and detest it If a popish or profane husband be maried to a wife that maketh profession of the truth of the Gospell and she be stout proud wanton waspish wastefull or giuen to any other like vices will he not be ready thereupon to inueigh against the religion she professeth and vtterly protest against it So also a popish or profane wife if she be maried to such an husband 3. Negligence in obseruing one anothers disposition or conuersation whereby it commeth to passe that they keepe not backe nor restraine one another from running into any sinne but proue such husbands and wiues one to another as Eli proued a father to his sonnes whence it fell out that Gods seuere vengeance fell vpon the necke of the one and of the other Pilats wife though an heathenish woman shall rise vp in iudgement against many such wiues for she did what she could to keepe her husband from shedding innocent bloud 4. Acomplement all soothing of one anothers humour and seeking mutually to please one another in all things without respect of good or euill Such as these the Scripture termeth men-pleasers Hence it commeth to passe that husbands and wiues are so farre from drawing one another from sinne that the better rather yeelds vnto the worse and both runne into euill as Adam was perswaded by his wife to transgresse against Gods expresse charge and wise Salomon was drawne by his wiues vnto Idolatrie 1 King 11. 4. and Sapphira consented to the sacriledge of Ananias her husband Act. 5. 2. 5. An vndue feare of offending one another by Christian instruction admonition reproofe and the like Many who are oft moued in conscience to make knowne to their husbands and wiues the sinnes wherein they liue and the danger wherein they lie by reason thereof doe notwithstanding through carelesse and causelesse feare refraine and forbeare to doe so 6. An impious and enuious disposition whereby many husbands and wiues are moued to mocke and scoffe at that holy zeale and forwardnesse which they obserue in their bedfellowes as Michal who resembled Dauid to a foole or vaine-fellow because he manifested his zeale by dancing before the Arke Thus doe many nip the worke of the spirit in the very bud and cause grace soone to wither But cursed be that husband or wife that thus peruerteth the maine end of their neere coniunction §. 29. Of husbands and wiues mutuall care ouer one anothers body After the good of the soule followeth the good of the body wherein husband and wife must shew their prouident care each ouer other and doe what lieth in them to procure the well-fare of one anothers person and to nourish and cherish one anothers body This dutie the Apostle layeth down vnder the comparison of a body which he calleth flesh saying No man hateth his owne flesh but nourisheth and cherisheth it now man and wife are one flesh This dutie the Apostle in particular applieth to husbands At the first institution of mariage it was in particular applied to the wife whom God made to be an helpe meet for man so as it is a mutuall dutie appertaining to both It seemeth that Rebecha was so carefull of Isaak in this respect that she could readily make sauory meat for him such as he loued This dutie extendeth it selfe to all estates both of prosperity and aduersity of health and sicknesse for so much doe they mutually couenant and promise when they are first ioyned together in mariage I take thee saith each to other for better for worse for richer for poorer in sicknesse and in health to loue and to cherish Wherefore they ought mutually both to reioyce in the well-fare of one another and also in all distresse to succour and comfort each other putting their shoulders vnder one anothers burden and helping to ease one another as much as
name by enuying one at the good report that is made of the other and gainsaying the same as if the credit of the one must needs turne to the discredit of the other Thus as water quencheth hot iron so this enuious disposition is a meanes to extinguish the heat of fame and to put out the glorious light of a good name Whereby as they impaire the credit and honour of one another so they monstrously discredit and dishonour themselues The other generall vice in this kinde is a carelesse regard or plaine neglect of one anothers fame when the husband is no way affected with any report that goeth of his wife nor the wife with any of the husband but as if they were meere strangers one to another they passe by all reports made of one another What mutuall loue can there be in such howsoeuer their hands haue beene ioyned together surely their hearts were neuer vnited so as it had beene better they had neuer knowne one another vnlesse the Lord doe afterwards knit their hearts and vnite their affections more neerely and firmely together §. 38. Of husbands and wiues mutuall prouidence about the goods of the family Yet there remaineth one thing more whereabout husbands and wiues ought to manifest a mutuall prouident care each ouer other and that is about the goods of this world Howsoeuer the husband while he liueth with his wife hath the truest propertie in them and the greatest title vnto them yet I referre this to those mutuall duties which man and wife owe each to other in three respects First because in conscience they appertaine to the vse of the wife as well as of the husband Secondly because the wife is by Gods prouidence appointed a ioynt gouernour with the husband of the familie and in that respect ought to be an helpe in prouiding such a sufficiencie of the goods of this world as are needfull for that estate wherein God hath set them and for that charge which God hath committed to them Thirdly because the wife if she suruiue the husband ought to haue such a portion of those goods as are meet for her place and charge In these respects we see it requisite yea a bounden dutie that husband and wife euen in a mutuall regard one of another be as prouident as they can be with a good conscience in getting keeping and disposing competent goods and riches for the mutuall good one of another Concerning the husbands dutie in this respect no question is made the practise of all good husbands mentioned in Scripture the care of prouiding for their owne enioyned to them their place and office to be their wiues head with many other like arguments whereof we shall more distinctly speake when we come to declare the particular duties of husbands doe proue as much The greatest question is concerning the wife whether she be bound to take any care about the goods But if the Scripture be thoâ—owly searched we shall finde proofe enough to shew that euen â—he also is bound hereunto For first the generall end which God aimed at in making the woman namely to be helpeâ—o â—o man implieth as much for herein may she be a verie great helpe as we shall see by and by in sundry particulars 2. That generall property attributed to a wife to be a good thing confirmeth as much for that which is profitable is called good and it is one respect wherein a wife is termed a good thing that she may by her prouidence and diligence bring much profit to her husband and therefore in this among other respects the good wife which Salomon describeth is said to doe good to her husband all the daies of her life for by her industry and prouidence shee did so preserue and increase his goods that the heart of her husband trusted in her and he had no need of spoile If the particular actions whereby that good wife is described be well noted we may easily obserue that she was an especiall helpe vnto her husband euen in his outward estate From all which we may inferre these two points First that this prouident care about outward temporall goods is lawfull not vnbeseeming a Christian man or woman Secondly that it is a mutuall dutie appertaining both to husband and wife For the first how needfull the goods of this world are for preseruation of life and health estate of the family good of Church and Common-wealth releefe of the poore with the like vses no man can be ignorant God hath giuen them as blessings to his children and that often times in great abundance and his children haue accordingly beene thankfull for them so as a prouident care about them is not vnlawfull but very expedient and needfull For the second If there should not be a ioint care herein the care and paines of the one might be altogether in vaine For suppose an husband be industrious as Iaakob was and get much abroad if the wife either by her vnthriftinesse idlenesse negligence or the like vices suffer that which is brought home to be embeaseled and wasted or by her prodigalitie brauerie or loue of vaine companie consume it her selfe where will be the profit of the husbands paines Or on the other side if a wife should be as painfull and prosperous in getting as the good houswife before mentioned was and the husband by carding dicing drinking reuelling or other like meanes should waste all away what fruit would remaine of the wiues prouidence In this mutuall prouident care of husband and wife each of them must haue an eye to their owne place affaires abroad doe most appertaine to the man and are especially to be ordered by him that which the wife is especially to care for is the businesse of the house for the Apostle laieth it downe as a rule for wiues as we shall hereafter more particularly declare that they keepe at home and gouerne the house By this means may they be very profitable each to other §. 39. Of the vices contrary to the good prouidence of husband and wife about the goods of the family Contrary to that dutie are these vices following 1. Couetousnesse and ouermuch care for themselues as when an husband so raketh and scrapeth and hoordeth vp for himselfe as he neither affordeth vnto his wife so much as is meet for her place while he liueth with her nor thinketh of prouiding sufficient maintenance for her if shee ouer-liue him but rather thinketh how to defraud her of that which the law casteth vpon her Or when a wife secretly hoordeth vp whatsoeuer she can get either by her owne industry or else by purloining from her husband sometimes selling corne wares houshold-stuffe or other like commodities so priuily as the husband shall neuer know it sometimes taking money out of his counter box bagge chest or the like so as either it shall not be missed or if it be it shall not be
knowne who had it Many there be who in mistrust of their husbands prouidence or in dislike of them or on some other by-respects commit whatsoeuer they can get to the trust and custody of others whereby it oft commeth to passe that they themselues meeting with deceitfull friends are vtterly defeated euen because they dare not make their fraud knowne As Couetousnesse is in it selfe an odious sinne so it is made much more hainous by defrauding husband or wife who ought to be as deare each to other as themselues 2. Prodigalitie and too lauish spending vpon themselues and those things which are most agreeable to their owne corrupt humor as when husbands without any meane or meaâ—ure spend their goods abroad in hunting hauking carding â—icing eating drinking or the like and suffer their wiues to want at home and yet tooke their wiues to maintaine them and therefore had their portion Or when wiues bring their husbands into debt and weaken if not cleane ouerthrow their estate by gorgeous decking and adorning their houses by braue and costly apparell by dainty fare by gossipping abroad with the like Many wiues are so violent herein that if their desire and humour be not satisfied their husbands shall haue no rest forsooth they brought a portion and maintained they must and will be it skilleth not whether their husbands estate can beare it or no in so much as many are forced wittingly for quietnesse sake to suffer their estate to sinke O foolish and wretched wiues how little do they consider that they were maried to doe their husbands good and not euill all the daies of their life is this to be an helpe to man or rather is it not cleane to thwart Gods counsell and peruert his purpose can we thinke that God will forbeare and not be auenged of them yet much more will God be auenged of the forenamed husbands because of that image of himselfe which he hath placed in them and because of that place and authority wherein he hath set them The Apostle expresly saith of them that they are worse then Infidels which being so they must looke for the greater iudgement 3. Idlenesse and a carelesse neglect of their estate Many men spend day after day like a bird that flieth vp and downe as it falleth out from tree to tree from twigge to twigge they goe from place to place but know not for what end as they meet with any company so they abide as long as the company tarrieth and then seeke after other company and are ready to goe with any to Ale-house Tauerne Play-house Bowling-alley or other like places Many women also spend all the forenoone in lying a bed and tyring themselues and the afternoone as occasion is offered in sitting idly at home or walking forth to little purpose but only to weare out time little regarding their husbands estate whether it increase or diminish Thus by the idlenesse and carelesnesse of husband and wife come faire estates many times to ruine and both of then brought to penury and beggery §. 40. Of husbands and wiues ioint care in gouerning the family Hitherto I haue deliuered such common duties as mutually respect the husband and wife and are to be performed of each to other There are other common duties which they are both iointly bound to performe to other persons and those either members of the family or strangers comming to the family Concerning the members of the family though there be some peculiar duties belonging to the master and some to the mistresse some to the father and some to the mother of which we shall speake in their due place yet in generall the gouernment of the family and the seuerall members thereof belongeth to the husband and wife both if at least they haue a family and a ioint common dutie it is to be helpfull one to another therein Obiect Seeing it is not necessarily required that a husband and wife should haue a family to gouerne for two may be maried and haue neither children nor seruants as many are and yet be true husband and wife why is this care of a family ranked among the duties of husband and wife Answ 1. Because ordinarily when two are maried they gather a family and are the gouernours thereof so as though it faile in some particulars yet for the most part it holdeth 2. Because the ioint gouernment whereof I speake in this place is by vertue of the mariage-bond for if a man and a woman should liue together in an house and by mutuall consent haue a ioint authority and gouernment this would be very offensiue to all that should know it or heare of it neither were they by any ordinance of God bound to be so helpfull one to another as husband and wife nor the members of a family so bound to subiect themselues to both 3. The duty whereof I speake though it be about the gouernment of a family yet hath it respect to an husband as he is an husband and to a wife as shee is a wife namely that by vertue of their mariage-bond and neere vnion they be helpfull one to another in well-ordering the things of the family Whether the man ought to look to the good gouernment of his house is a question without all question He is the highest in the family and hath both authoritie ouer all and the charge of all is committed to his charge he is as a king in his owne house as a king is to see that land well gouerned where he is king so he that is the chiefe ruler in an house The dutie which the Apostle applieth in particular to Bishops Deacons in generall appertaineth to all husbands that they rule their owne house honestly and againe that they be such as can rule their children well and their owne housholds The care of many husbands is in this respect commended in Scripture as of Abram of Iaakob of Iosuah of Dauid the Ruler at Galile and of many other That the wife also ought to be an helpe to him therein is very euident for the Apostle layeth it expresly to their charge that they gouerne the house would the Wise man haue so highly commended a wife for well gouerning her husbands house if it had not appertained to her It is very likely that wise Abigail had a great hand in gouerning Nabals house because the seruants made complaint to her of Nabals churlishnesse and because she had the seruants at command readily to doe what she would haue them yea also because she could so readily prepare such store of prouision for Dauid and his men as she did Hence is it that the wife is called mistresse of the house as well as the husband master of the house Obiect A woman is not to teach nor to vsurpe authoritie ouer the man Answ 1. That branch of teaching hath respect to publike assemblies and Churches in which she may not
teach but not to priuate families in which she may and ought to teach for Barthshebah taught Salomon When Apollos was brought to the house of Aquila Priscilla the wife of Aquila did helpe to expound to Apollos the way of God more perfectly 2. The other branch concerning authoritie hath not reference to the inferiour members in the family ouer which the wife of an houshold gouernour hath authoritie but only to the husband ouer whom if she take any authoritie she vsurpeth it Therfore neither this place of Scripture nor any other doth exclude the wife being iointly considered with the husband to rule gouerne those in the family which are vnder them both 2. Obiect This ioint gouernment of the wife doth much impaire the dignity and authority of the husband Answ Nothing lesse for she is subordinate to her husband and must so rule others as she be subiect to her husband and not command any thing against his command prouided that his command be not against the Lord and his word We see that in all estates the king or highest gouernour hath other Magistrates vnder him who haue a command ouer the subiects and yet thereby the kings supreme authoritie is no whit impaired but rather the better established and he the more honoured So is it in a family Let therefore husbands and wiues herein assist one another for so they may be very helpfull one to another and bring by their mutuall helpe in gouerning much good to the family The husband by his helpe aiding his wife addeth much authoritie vnto her and so causeth that she is not despised nor lightly esteemed The wife by her helpe causeth many things to be espied and so redressed which otherwise might neuer haue beene found out for two eies see more then one especially when one of those is more at hand and in presence as the wife is in the house Besides there are many things in well gouerning a family more fit for one to meddle withall then for the other as for the husband to meddle with the great and weightie affaires of the family as performing Gods worship appointing and setling good orders prouiding conuenient house-roome and other necessaries for the family keeping children when they grow great or waxe stubborne in awe ruling men seruants with the like And for the wife to meddle with some lesse but very needfull matters as nourishing and instructing children when they are young adorning the house ordering the prouision brought into the house ruling maid seruants with the like Yea further as the man especially is to performe the very actions of prayer reading the word catechizing and other like duties in the family so the wife may be a great helpe in putting her husband in minde both of the dutie it selfe and of the time of performing it and incouraging him to doe it in gathering the family together and exhorting them to be forward in making her selfe an example to the rest by her diligent and reuerend attention in oft vrging and pressing to her children and seruants such points of instruction as her husband hath taught yea in praying reading teaching and performing like exercises her selfe so farre as she is able when her husband is absent or negligent and carelesse and will not himselfe doe them or it may be is not able to doe them or if she performe them not her selfe in getting some other to performe them §. 41. Of the vices contrary to a ioint care of gouerning the family The minde and practise of many both husbands and wiues is contrary to this dutie Many a husband because the wiues office is especially to abide at home will put off all gouernment to the wife leauing it to her not only to order the things in the house but also to bring in all needful things to order and gouerne the children both young and old yea euen to prouide for them also to take in to put out to vse all sorts of seruants as pleaseth her yea if seruants shall be stubborne and stout against her he will take no notice of it nor endure to be told of it much lesse afford her his assistance but suffer her to be disgraced and despised As for religious duties he will no way meddle with them Oh base minded men vnworthy to be husbands and heads of wiues shall your wiues who were made to be an helpe to you haue no helpe from you â—o not in those things which especially belong to your charge shall the weaker vessels beare all the burden Assuredly as the man carrieth away the greatest reputation and honour when a family is well gouerned though it be by the ioynt care and wisdome of his wife so lieth he most open to the iudgement of God if the gouernment thereof be neglected and through the neglect thereof children and seruants grow impious instance Elie and Dauid For as in a common-wealth the greatest honour of good gouernment victorious battels happy peace and prosperity and the greatest dishonor and dammage of the contrary redoundeth to the king so to the man who is chiefe gouernour in a family for it is presupposed that all which doe any good are instruments of the highest gouernour if any euill or mischiefe fall out that it is through his negligence On the other side because the husband is the most principall many wiues thinke that the gouernment of the family nothing at all appertaines to them and thereupon are carelesse of the good thereof and will not stirre their least finger to order any thing aright but if any thing be amisse lay all the blame on their husbands Doe not such peruert that maine end for which God made them euen to be an helpe Doe they not carrie themselues most vnworthy of the place wherein God hath set them namely to be ioynt-gouernours with their husbands and partakers of their dignities As by their negligence they make themselues accessary to all the euill which falleth out in the family so assuredly shall they haue their part in those iudgements which are executed on the head thereof Most contrary to the forenamed dutie is the practise of such as are hindrances one to another in gouerning the family as when wiues are not only negligent themselues in comming to religious exercises but keepe backe children and seruants and so are a great griefe vnto their religious husbands or when they vse any of the children or seruants to be instruments of iniquity or are themselues disquiet and troublesome in the house like to her of whom Salomon speaketh in this prouerbe It is better to dwell in the corner of the house top then with a contentious woman in a wide house Husbands also are oft an hinderance to that good gouernment which their wiues would helpe forward when they scoffe and scorne at that good counsell which their wiues giue them for that purpose or when they will not suffer their wiues to meddle with any thing at
all nor endure that they should finde any fault much lesse take in hand to redresse any thing that is amisse These and such like peruerse dispositions are in husbands and wiues whereby it commeth to passe that they who were ioyned together to be a mutuall helpe each to other proue heauy yea intolerable burdens §. 42. Of husbands and wiues mutuall helpe in hospitality The next common duty of husband and wife respecteth such as come to their house but are no particular members thereof whether they be kindred alliance acquaintance or strangers especially if they be Saints to whom hospitality that is a kinde and courteous entertainment is due Herein therefore must husbands and wiues be helpfull one to another for as it is required of husbands so also of wiues to be harborous namely while they are maried together with their husbands and when they are widowes of themselues Abraham and Sarah were herein an helpe one to another when the three Angels in shapes of men came to their house so were the Shunemite and her husband when Elisha the Prophet came to their house For hospitality that it is a commendable dutie belonging to such as are house-keepers and able to giue entertainment is euident by the precepts and examples before specified as also by the blessing which God thereupon hath brought to the houses of them that were giuen thereunto which the Apostle intimateth in these words thereby some haue entertained Angels vnawares Now therfore husbands and wiues being as we haue heard ioynt gouernours as in other things so in this they ought to lend an helping hand each to other and that for these reasons 1. Because in giuing entertainment there are sundry things to be done whereof some are proper to the husbands place and some to the wiues To take order for the prouision of things without doores is more fit for the husband Abraham did it to order the smaller things within doores is more fit for the wife that was left to Sarah 2. Because it is meet that guests should know they are welcome both to the husband and to the wife that so they may be the more cheerefull 3. Because a mutuall consent and cheerefull help herein will be an especiall means as to manifest their mutuall affection so to hold the hearts of man and wife firme and close together and make them the better like and loue one the other especially if the husband shall shew himselfe as ready and willing to entertaine his wiues friends and kindred as his owne and so the wife her husbands as they ought For as they themselues are made one flesh so ought each of them to esteeme of the others friends as of their owne 4. Because thus they shew a mutuall desire of bringing Gods blessing on each other and vpon their whole family §. 43. Of vices contrary to mutuall helpe in hospitality Contrary to this dutie is for the most part couetousnesse in the husband and lasinesse in the wife The man because the charge of the family lieth on him distrustfully feareth lest he should want for his owne I denie not but that a prouident care for our owne namely for them of the family is needfull and commendable he that prouideth not for them is worse then an infidell so as a man may be ouerlauish in giuing entertainment if he goe beyond his meanes impouerish his estate and disable himselfe to prouide for his owne as many doe yet when a man hath sufficient yea and abundance when there is no iust cause but meerely vpon an vndue feare too carkingly and distrustfully to pinch and grudge to giue entertaiment to any is vnbeseeming a Christian yea also to be worse then an infidell not worthy to haue an house or any thing fit for entertainment no nor worthy of common society The woman on the other side grudgeth at the paines she must take and trouble she must vndergoe about entertaining guests and thereupon is loth that any at any time should come to their house Concerning a wife I denie not but that an husband may be in this kinde ouerburdensome to her by being too ioueall as they speake and bringing guests too often into the house especially if they be guests of no good name and by that meanes make her euen weary of her life but yet for a wife to refuse all paines in that kinde and to be discontented when her husband inuites any friends or when any come as the three Angels did to Abraham vnawares argueth not a louing affection nor a wiuelike subiection vnto her husband to be in her These faults are so much the greater when the husband or wife are free and forward in entertaining their owne kindred and friends but are backward and grudge at the entertainment of each others friends and kindred Hence commonly ariseth much heart-burning of one against the other yea much iarre and contention betwixt them and from dislike of the practise of one another in this kinde oft followeth a dislike of one anothers person so that as the fault is bad in it selfe it proues to be much worse in the mischiefes that follow vpon it §. 44. Of husbands and wiues mutuall helpe in releeuing the poore The last common and ioynt dutie wherein husband and wife ought to be helpfull each to other respecteth those that are without the house namely the poore and such as stand in need of their helpe who are to be releeued and succoured Because man and wife vsually meale together and are ioynt partakers of Gods good creatures they must put one another in minde of that precept of charity which was giuen to the Iewes when they were at their meales send part vnto them for whom none is prouided The good wife which is set forth by the holy Ghost for a patterne and example vnto others to follow together with her husband are noted to be helpfull one to another in this dutie for she is said to stretch out her hand to the poore and to the needy and he is said to praise her thereby incouraging her to hold on in doing those good things which she did What liberty the wife hath or howfar forth she may be restrained in case her husband vtterly refuse to giue consent we shall hereafter declare in the particular duties of wiues the point here noted is that both the husband himselfe must according to his abilitie be bountifull to the poore and suffer his wife yea prouoke her so to be and withall allow her wherewithall to be bountifull and that the wife also must stirre vp her husband to liberalitie in this respect and her selfe open her hand to the poore in the things which lawfully she may giue There is nothing wherby a man or wife can bring more profit to the house then by giuing to the poore that which is giuen to the poore is lent to the Lord and he will repay it
that her owne husband is aboue her or hath any authoritie ouer her First therefore concerning the generall I will lay downe some euident and vndeniable proofes to shew that an husband is his wiues superiour and hath authoritie ouer her The proofes are these following 1. God of whom the powers that be ordained are hath power to place his Image in whom he will and to whom God giueth superioritie and authority the same ought to be acknowledged to be due vnto them But God said of the man to the woman he shall rule ouer thee Gen. 3. 16. 2. Nature hath placed an eminencie in the male ouer the female so as where they are linked together in one yoake it is giuen by nature that he should gouerne she obey This did the heathen by light of nature obserue 3. The titles and names whereby an husband is set forth doe implie a superiority and authority in him as Lord 1 Pet. 3. 6. Master Est 1. 17. Guide Prou. 2. 17. Head 1 Cor. 11. 3. Image and glory of God 1 Cor. 11. 7. 4. The persons whom the husband by vertue of his place and whom the wife by vertue of her place represent most euidently proue as much for an husband representeth Christ and a wife the Church Eph. 5. 23. 5. The circumstances noted by the holy Ghost at the womans creation implie no lesse as that she was created after man for mans good and out of mans side Gen. 2. 18 c. 6. The very attire which nature and custome of all times and places haue taught women to put on confirmeth the same as long haire vailes and other couerings ouer the head this and the former argument doth the Apostle himselfe vse to this very purpose 1 Cor. 11. 7 c. The point then being so cleere wiues ought in conscience to acknowledge as much namely that an husband hath superiority and authoritie ouer a wife The acknowledgement hereof is a maine and principall dutie and a ground of all other duties Till a wife be fully instructed therein and truly perswaded thereof no dutie can be performed by her as it ought for subiection hath relation to superioritie and authoritie The very notation of the word implieth as much How then can subiection be yeelded if husbands be not acknowledged superiors It may be forced as one King conquered in battell by another may be compelled to yeeld homage to the conqueror but yet because he still thinketh with himselfe that he is no whit inferiour he will hardly be brought willingly to yeeld a subiects dutie to him but rather expect a time when he may free himselfe and take reuenge of the conqueror §. 4. Of a fond conceit that husband and wife are equall Contrary to the forenamed subiection is the opinion of many wiues who thinke themselues euery way as good as their husbands and no way inferiour to them The reason whereof seemeth to be that small inequalitie which is betwixt the husband and the wife for of all degrees wherein there is any difference betwixt person and person there is the least disparitie betwixt man and wife Though the man be as the head yet is the woman as the heart which is the most excellent part of the body next the head farre more excellent then any other member vnder the head and almost equall to the head in many respects and as necessary as the head As an euidence that a wife is to man as the heart to the head she was at her first creation taken out of the side of man where his heart lieth and though the woman was at first of the man created out of his side yet is the man also by the woman Euer since the first creation man hath beene borne and brought forth out of the womans wombe so as neither the man is without the woman nor the woman without the man yea as the wife hath not power of her owne body but the husband so the husband hath not power of his owne body but the wife They are also heires together of the grace of life Besides wiues are mothers of the same children whereof their husbands are fathers for God said to both multiplie and increase and mistresses of the same seruants whereof they are masters for Sarah is called mistresse and in many other respects there is a common equitie betwixt husbands and wiues whence many wiues gather that in all things there ought to be a mutuall equalitie But from some particulars to inferre a generall is a very weake argument 1. Doth it follow that because in many things there is a common equitie betwixt Iudges of Assise Iustices of peace and Constables of townes that therefore there is in all things an equalitie betwixt them 2. In many things there is not a common equitie for the husband may command his wife but not she him 3. Euen in those things wherein there is a common equity there is not an equality for the husband hath euer euen in all things a superioritie as if there be any difference euen in the forenamed instances the husband must haue the stroake as in giuing the name of Rachels youngest childe where the wife would haue one name the husband another that name which the husband gaue stood Gen. 35. 18. Though there seeme to be neuer so little disparitie yet God hauing so expresly appointed subiection it ought to be acknowledged and though husband and wife may mutually serue one another through loue yet the Apostle suffereth not a woman to rule ouer the man §. 5. Of a wiues acknowledgement of her owne husbands superioritie The truth and life of that generall acknowledgement of husbands honour consisteth in the particular application therof vnto their owne proper husbands The next dutie therefore is that wiues acknowledge their owne husbands euen those to whom by Gods prouidence they are ioyned in mariage to be worthy of an husbands honour and to be their superiour thus much the Apostle intendeth by that particle of restraint owne which he vseth very often so likewise doth S. Peter exhorting wiues to be in subiection to their owne husbands and hereunto restraining the commendation of the ancient good wiues that they were in subiection to their owne husbands Obiect What if a man of meane place be maried to a woman of eminent place or a seruant be maried to his mistresse or an aged woman to a youth must such a wife acknowledge such an husband her superiour Answ Yea verily for in giuing her selfe to be his wife and taking him to be her husband she aduanceth him aboue herselfe and subiecteth her selfe vnto him It booteth nothing what either of them were before mariage by vertue of the matrimoniall bond the husband is made the head of his wife though the husband were before mariage a very begger and of meane parentage and the wife very wealthy and of a noble
then to keepe in their tongues with bit and bridle but most of all to take heed that their husbands taste not of the bitternesse thereof no not though they should by some ouersight of their husbands be prouoked It is to be noted how Salomon calleth the iarres which are betweene man and wife the contentions of a wife whereby he intimateth that she commonly is the cause thereof either by prouoking her husband or not bearing with him §. 16. Of a wiues speech of her husband in his absence The reuerence which a wife beareth to her husband must further be manifested by her speeches of him in his absence So did Sarah manifest her reuerence and so must all such as desire to be accounted the daughters of Sarah The Church speaking of her Spouse doth it with as great reuerence as if she had spoken to him It was for honour and reuerence sake that the Virgin Mary called Ioseph the Father of Iesus when she spake of him This sheweth that a wiues reuerend speeches in presence of her husband and to his face are not in flatterie to please him and fawne vpon him but in sinceritie to please God and performe her dutie Contrary therefore to their dutie deale they who in presence can afford the fairest and meek est speeches that may be to their husbands face but behinde their backs speake most reproachfully of them §. 17. Of a wiues obedience in generall Hitherto of a wiues reuerence it followeth to speake of her obedience The first law that euer was giuen to woman since her fall laid vpon her this dutie of Obedience to her husband in these words Thy desire shall be to thine husband and he shall rule ouer thee How can an husband rule ouer a wife if she obey not him The principall part of that submission which in this text and in many other places is required of a wife consisteth in obedience and therefore it is expresly commended vnto wiues in the example of Sarah who obeyed Abraham Thus by Obedience doth the Church manifest her subiection to Christ The place wherein God hath set an husband namely to be an head the authoritie which he hath giuen vnto him to be a Lord and Master the duty which he requireth of him to rule doe all require obedience of a wife Is not obedience to be yeelded to an Head Lord and Master Take away all authoritie from an husband if ye exempt a wife from obedience Contrary is the stoutnesse of such wiues as must haue their own will and doe what they list or else all shall be out of quiet Their will must be done they must rule and ouer-rule all they must command not only children and seruants but husbands also if at least the husband will be at peace Looke into families obserue the estate and condition of many of them and then tell me if these things be not so If an husband be a man of courage and seeke to stand vpon his right and maintaine his authoritie by requiring obedience of his wife strange it is to behold what an hurly burly she will make in the house but if he be a milke-sop and basely yeeld vnto his wife and suffer her to rule then it may be there shall be some outward quiet The ground hereof is an ambitious and proud humour in women who must needs rule or else they thinke themselues slaues But let them thinke as they list assuredly herein they thwart Gods ordinance peruert the order of nature deface the image of Christ ouerthrow the ground of all dutie hinder the good of the family become an ill patterne to children and seruants lay themselues open to Satan and incurre many other mischiefes which cannot but follow vpon the violating of this maine duty of Obedience which if it be not performed how can other duties be expected §. 18. Of the cases wherein a wife hath power to order things of the house without her husbands consent A wiues obedience requireth Submission Contentment  Submission in yeelding to her husbands minde and will Contentment in resting satisfied and content with his estate and abilitie That Submission consisteth in two things First in abstaining from doing things against her husbands minde Secondly in doing what her husband requireth The former of these requireth that a wife haue her husbands consent for the things which she doth For the better cleering whereof we are to consider 1. What kinde of husbands they must be whose consent is required 2. How many waies his consent may be giuen 3. What are the things whereabout his consent is to be expected For the first as on the one side it oft falleth out that a wife prouident and religious man is maried to a foolish woman a very ideot that hath no vnderstanding of whom there can be no question but that such a wife is to doe nothing of her selfe and of her owne head but altogether to be ordered by her husband So on the other side it oft falleth out that a wise vertuous and gratious woman is maried to an husband destitute of vnderstanding to a very naturall as we say or a â—renzy man or to one made very blockish and stupid vnfit to manage his affaires through some distemper wound or sicknesle In such a case the whole gouernment lieth vpon the wife so as her husbands consent is not to be expected Quest What if the husband be a wicked and prophane man and so blinded and stupified in his soule doth not this spirituall blindnesse and blockishnese giue a religious wife as great libertie as naturall stupiditie Answ No verily For S. Peter exhorteth faithfull wiues that were maried to Infidell husbands to be subiect to them and that in feare The reason is cleare For spirituall blindnesse disableth not from ciuill gouernment indeed nothing that such a man doth is acceptable to God or auailable to his owne saluation but yet it may be profitable to man a wicked man may be prouident enough for wife children and whole family in outward temporall things Againe it oft falleth out that an husband is a long time farre off absent from the house sometimes by reason of his calling as an Ambassadour Souldier or Mariner sometimes also carelesly or wilfully neglecting house goods wife children and all and in his absence hath left no order for the ordering of things at home in this case also there is no question but that the wife hath power to dispose matters without her husbands consent prouided that she obserue those rules of Gods word concerning iustice equitie truth and mercie which an husband in his disposing of them ought to obserue The first of these cases declareth an impotencie in the husband the other an impossibilitie for him to order matters wherefore the wife being next to the husband the power of ordering things is diuolued on her she is not bound to haue his consent §. 19.
Of diuers kindes of consent II. A consent may be generall or particular A generall consent is giuen when without distinct respect to this or that particular libertie is granted to a wife by her husband to doe all things as seemeth good in her owne eyes That excellent good wife and notable good house-wife that is set forth by the Wise-man had such a consent For first it is said The heart of her husband trusteth in her and then it is inferred that she ordereth all the things of the house whereof many particulars are there specified Whence I gather that her husband obseruing her to be a godly wise faithfull and industrious woman gaue her power and liberty to doe in the house-hold affaires what she thought good he being a publike magistrate for he was knowne in the gates sitting among the Elders of the land and accordingly she vsed her liberty A particular consent is that which is giuen to one or more particular things as that consent which Abraham gaue to Sarah about Hagar and that which Elkanah gaue to Hanna about tarrying at home till her childe was weined This particular consent may be expressed or implied An expressed consent is when the husband manifesteth his good liking by word writing message or signe and that whether his consent be asked as was noted in the example of Elkanah or freely offered An implicit consent when by any probable coniecture it may be gathered that the husbands will is not against such a thing though he haue not manifested his minde concerning that very particular This implicit consent may be gathered either by his silence when he is present to see a thing done or otherwise hath knowledge thereof or else when he is absent by his former cariage or disposition in other like cases The Scripture accounteth an husbands silence when he knoweth a thing and may but doth not forbid it to be a consent as in the case of a wiues vow For any thing we read to the contrary the Shunemite had no other consent to prepare a chamber for the Prophet and to goe vnto him then her husbands silence and not forbidding it when he knew it As for the other kinde of implicit consent it may be set forth in this following instance suppose a good wife hath an husband whom she knoweth by his former cariage and disposition to be a pittifull and charitable man taking all occasions to shew mercy and in his absence there falleth out a fit and needfull occasion of shewing mercy if she take that occasion to shew mercy she hath an implicit consent for she may well thinke that if her husband knew it he would approue what she doth It is to be supposed that Annah vpon some such ground vowed her childe to God For it is not likely that she who would not tarry at home to weine her childe without her husbands consent would much lesse vow him to the Lord which was a farre greater matter without some perswasion of her husbands good liking thereof Now that a wife may shew she dealeth vprightly in this case vpon a true perswasion of her heart concerning her husbands minde she ought when conueniently she can to make known to her husband what she hath done as without all question Annah did and so much may be gathered out of these words which Elkanah vttered to Annah the Lord establish his word §. 20. Of the things whereabout a wife must haue her husbands consent The things whereabout an husbands consent is to be expected are such as he by vertue of his place and authoritie hath power to order as for example ordering and disposing the goods cattell seruants and children of the family entertaining strangers yea also ordering euen his wiues going abroad and making of vowes with the like now then distinctly to lay downe a wiues dutie in this first branch of obedience it is this A wife must doe nothing which appertaineth to her husband authoritie simply without or directly against his consent Doe not these words of that old law thy desire shall be to thy husband imply as much I deny not but that there may be sundry things proper and peculiar to a wife wherein I will not restraine her libertie and therefore I vse this phrase which appertaineth to her husbands authoritie And I grant the forenamed generall and implicit consent to be a true consent so as there needeth not an expresse particular consent for euery thing and therefore I haue added these clauses simply without or directly against consent That is done simply without consent which is done without all warrant from the husband and that so couertly as she is afraid it should come to his notice imagining he would by no meanes like it As Rahels taking her fathers idols without all consent of Iaakob That is done directly against consent which is expresly forbidden and disclaimed by the husband But to descend to the particulars before mentioned First concerning the goods of the family It is a question controuerted whether the wife haue power to dispose them without or against the husbands consent Before I determine the question I thinke it needfull to declare 1. What goods 2. What occasion of giuing the question is about §. 21. Of the things which a wife may dispose without her husbands consent 1. For the goods some are proper and peculiar to the wife others are common Goods proper to the wife are such as before mariage she her selfe or her friends except from the husband to her sole and proper vse and disposing whereunto he also yeeldeth or such as after mariage he giueth vnto her to dispose as she please suppose it be some rent annuity fees â—ailes or the like These kindes of goods are exempted out of the question in hand the wife hath liberty to dispose them as she please without any further consent then she had by vertue of her hausbands former grant To these I may referre other goods but of another nature namely such as some friend of hers suppose father mother brother or any other obseruing her husband to be a very â—ard man not allowing sufficient for her selfe much lesse to distribute on charitable vses shall giue vnto her to dispose as â—e please charging her not to let her husband know thereof How because it is in the power of a free doner to order his â—ift as he please and because he so ordereth this gift as he will not haue her husband know of it I doubt not but she may of her selfe according to the doners minde without her husbands consent dispose such goods She is herein but as a â—offee in trust Againe of common goods some are set forth by the husband to be spent about the family other he reserueth for a â—ocke or to lay forth as he himselfe shall see occasion Concerning those which are set forth to be spent I doubt â—ot but the wife hath power
in the goods no one thing can be named wherein the power and authoritie of the husband more consisteth then in the goods 2. Obiect In the forme of mariage the man saith to his wife with all my worldly goods I thee indow Answ 1. Those words are to be taken of the vse of his goods and not of a property in them 2. If an husband shall intend a property by them that property which she hath thereby she hath not by vertue of the generall law of mariage but of his particualar free donation 3. In all countries those words are not vsed in the forme of mariage If those words giue the wife her property then such wiues as are maried without those words vsed haue no property so as this cannot be a generall ground of liberty for all wiues 3. Obiect A wife hath as good an estate in her husbands goods as the Church in Christs bloud but there the Church hath a property Answ Neither of those points can be proued But if a wiues right in her husbands goods be as the Churches in Christs bloud what is gotten thereby The Church hath not power without or against Christs consent to dispose his bloud The Church of Rome is counted a proud vsurping strumpet for taking vpon her so to doe §. 31. Of the priuiledges of wiues aboue Children and seruants in and about the goods of the familie Quest Where then is the preferment of the wife aboue seruants and children if she haue not a property I answer Much euery manner of way 1. There is due to her a more free and plentifull vse of all the goods then vnto them 2. By her place she hath the ordering and disposing of the goods allotted for the common vse of the familie as was before granted 3. Her husband ought to giue her a portion to dispose as she shall see good as we shall after shew when we come to the husbands duties 4. She is a ioint gouernour with her husband ouer the children and seruants as was shewed before Againe I answer that this argument might as well be alledged against that feare subiection and obedience which the Scripture expresly requireth of wiues and it might be demanded if wiues must feare and obey their husbands and be subiect vnto them where is their preferment aboue their children and seruants But it hath beene shewed that though the same things for matter be required of wiues which are required of children and seruants yet there is a great difference in the manner of performing them §. 32. Of examples and other reasons alleadged for libertie of wiues to dispose goods 2. Abigails example is alleadged for a wiues libertie and the example of the good house wife described by Salomon Answ 1. Abigails example was extraordinary besides who can tell whether the heart of her husband so trusted not in her as he referred the whole gouernment of the house to her and so she had a generall consent for what she did 2. It is cleere that the other good-wife had her husbands consent for what she did for besides that it is said the heart of her husband trusted in her it is also said that he praised her Therefore he was neither ignorant of that which shee did nor vnwilling she should doe it it was neither without nor against his consent 3. It is alleadged that wiues haue as great a care in getting goods or in preseruing them for the good of the familie therefore it is iust and equall that they should haue a like power in disposing them Answ Though question may be made of the former part at least for the greater sort and number of wiues yet for answer to this reason I need not question it for the consequence doth not follow though that be granted The right of disposing goods doth not simply rise from the care and paines of getting and preseruing them but from that order that the Lord hath beene pleased to set downe A wise and industrious childe may be a meanes to raise and increase his fathers estate when his father taketh little care and paines about it yea a faithfull and wise steward or other seruant as Iaakob and Ioseph were may doe much more by his paines and care in getting and preseruing the goods of the familie then his master yet will it not thereupon follow that such a childe or such a seruant hath as great a right and power to dispose such goods as his father or his master 4. The neere coniunction betwixt man and wife is alleaged they are said to be yoake-fellowes and thence is inferred that they haue a like power in disposing goods Answ They are yoak-fellowes in mutuall familiaritie not in equall authoritie and in relation to others as children and seruants not in opposition each to other In this respect she is subiect not equall If therefore he will one thing and she another she may not thinke to haue an equall right and power she must giue place and yeeld §. 33. Of the subiection of wiues in distributing goods to charitable vses Some that grant that a wife is so subiected to her husband in a ciuill manner as she may not dispose any part of his goods at her pleasure to any ciuill vse denie this subiection to extend to giuing of almes and such like charitable vses Before I come to determine this question let it be remembred that it was before granted that ordinarie dutie must giue place to extraordinarie need so that releefe in present necessitie is not controuerted Let it be also remembred that a wife may haue goods proper to her selfe yea it shall be shewed that an husband ought according to his abilitie to commit something to her discretion and disposition of these and such like goods she is as much bound as her husband to expend something to charitable vses and as God offereth occasion to reach forth her hand to the poore and needy Yea further let this be premised that in case a wife be forbidden or restrained by her husband she ought to vse all the good meanes she can by her selfe and her friends to moue her husband to grant her some libertie that she may haue some triall of her mercifull and charitable disposition if herein she cannot preuaile then she ought to make knowne vnto her husband such persons cases as she thinkes meet to be releeued and vse all the motiues she can to perswade him to afford them some releefe But put the case a wise religious mercifull wife be maried to a couetous worldling who though he haue wit and vnderstanding enough to manage ciuill affaires and to prouide for the outward temporall estate of the house yet hath no heart to releeue the poore and is not only vnwilling himselfe to doe good in that kinde but will not suffer his wife to doe it whether may a wife priuilie take of such goods as he hath reserued to his owne disposing
conuenient yet for loues sake he rather intreat it Note how mildly Abram frameth his speech to his wife Say I pray thee saith he thou art my sister Though the thing he required fauoured of too much weaknesse yet his manner of requiring it was well beseeming a kinde husband §. 32. Of husbands insolencie and peremptorinesse Contrary is the insolencie of many who cannot speake to their wiues but in commanding-wise Their authoritie is like a swaggerers sword which cannot long rest in the sheath but vpon euery small occasion is drawne forth This frequent vse of commanding maketh their commandements nought regarded The like may be said of them who are too peremptorie in commanding there must be no saying of nay to that which they say vpon command they will haue their minde done and no other way no perswasion no intreatie shall be vsed they will rather not at all haue their will done then not vpon absolute command nay they will not suffer others in case of any refusall to intreat or perswade but will try what absolutely they can doe by authoritie Thus as by trying to bend steele how farre it will goe it oft breaketh so by putting their authoritie to the vttermost triall they oft lose all their authoritie in which case the mends as we speake is in their owne hands §. 33. Of an husbands reprouing his wife 4. The authoritie and charge which God hath giuen to an husband ouer his wife doe require that as good and iust occasion is offered he should reproue her for this is an especiall meanes to draw her from those sinnes wherein otherwise shee might liue and lie yea and die also and so liue lie and die vnder Gods wrath out of which miserie and wretchednesse to free a wife is as great a token of loue as to pull her out of the water when she is in danger of drowning or out of the fire when she is in danger of burning Solomon thus stileth reproofes reproofes of life and expresly noteth reproofes to be the way of life a meanes to breed and preserue spirituall life and to bring one vnto eternall life and so to escape death and damnation In these respects rebukes are called a pretious balme or excellent oyle which may heale a wound but make none it breaketh not the head as the Psalmist speaketh Vpon this ground no doubt it is noted of many good husbands who were without all question louing kinde meeke and milde husbands that they reproued their wiues as Iaakob Iob Dauid and others §. 34. Of neglecting reproofe Contrary is a seruile and timorous minde of many husbands who are loth to offend and as they thinke to prouoke their wiues and thereupon chuse rather to let them continue in sinne then tell them of it Wherein they both dishonour their place and the image of God which by vertue of their place they carry and also in effect and in truth hate their wiues which the Law implieth where it saith Thou shalt not hate thy brother in thine heart but shalt plainly rebuke thy neighbour and not suffer sinne vpon him §. 35. Of well ordering reproofe in the matter thereof That an husband may euidently demonstrate that his reprouing of his wife is indeed a fruit of his loue he must haue an especiall care to sweeten it especially with mildnesse for it is the bitterest pill that by an husband can be giuen to a wife It is a verball correction in that respect a middle meanes as I may so speake betwixt admonition and correction partaking somewhat of both it goeth no further then words and so is an admonition the words of a reproofe are sharpe and so it is a correction though it be but a milde correction yet it is a sharpe admonition and all the correction which by himselfe an husband can giue his wife for we shall after shew that he may not proceed to blowes and strokes To sweeten reproofe with mildnesse respect must be had as before was noted of commanding both to the matter and also to the manner thereof The matter of reproofe must be 1. Iust 2. Weightie  Iustice requireth that it be a truth and a knowne truth euen a thing whereof he is assured for which he reproueth his wife Christ in giuing direction for reprouing aright layeth downe this as a ground If thy brother shall trespasse c. a trespasse therefore must goe before reproofe where no trespasse is there reproofe is vniust Againe the Apostle aduiseth that an accusation should not be receiued but vnder two or three witnesses whereby he implieth that a light report must not be receiued but where blame is laid there must be two or three witnesses to confirme it so as he that censureth may haue good and sure ground for that which he doth indeed that aduise was in particular giuen about an elder but from the lesse to the greater it will follow to be a good aduise concerning wiues for no kinde of person must be more warie in laying blame vpon another and reproouing for the same then an husband on his wife Equitie further requireth that the matter for which an husband reproueth his wife be weightie namely for some fault that is dangerous to her soule hurtfull to their estate contagious by reason of ill example to children and others in the family but most of all for sinne against God which prouoketh his wrath and pulleth downe his heauie curse vpon him her and the whole family When that for which a wife is reproued is a truth a knowne truth and a weightie truth the husband in performing this dutie iustifieth his deed sheweth that there was need thereof and so giueth euidence of his loue maketh his reproofe to pierce the more deeply and so maketh her the more ashamed of her fault whence it will follow that either she will amend her fault or at least will haue her mouth stopped so as she shall haue nothing to except against it The reproofe of the three Saints before mentioned Iaakob Iob and Dauid were answerable to these points of Iustice and wisdome and the effects thereof answerable to those which we haue noted in this reason as the silence of the three wiues implieth for none of them replied againe §. 36. Of vndue reproofe Contrary to the forenamed Iustice and equitie are ouer-light credulitie and vndue suspicion Credulitie is when credence is giuen to euery light report and thereupon blame laid vpon the wife before any iust proofe be made of that for which she is blamed whereby it oft commeth to passe that she is wrongfully and vniustly blamed which if she be what good fruit can proceed from such reproofes yea what euill fruits are not like to proceed from thence as secret discontent if not malice and hatred and open contentions and brawlings The like may be said of light and causelesse suspicion which is the mother of
them to maintaine the children committed to them they are rather themselues by their paines that way maintained All the duties which were before comprised vnder nurture belong to Schoolemasters and Tutors More particularly they are to instruct children in three things 1. In learning 2. In ciuilitie and good manners 3. In true pietie and religion I shall not need to speake more of these points then hath before beene deliuered only to prouoke them to be diligent in well nurturing children in those three points let the benefit of good Schoolemasters and Tutors be well noted Schoolemasters commonly cast the first seed into the hearts of children they first season them as the seed is such will the crop be as the first seasoning is so will the sauour continue to be If they sowe no good seed at all what haruest can be looked for If they sowe a corrupt seed of rudenesse licentiousnesse profanenesse superstition and any wickednesse the crop must needs be answerable thereto But if they sowe the good seed of learning ciuilitie and pietie there is great hope of a good crop Hence it followeth that they are of great vse and may bring much good not only to the children themselues and their parents but also to the Church and Common-wealth Iulian the Apostat was not ignorant hereof and therefore endeuouring to root Christianitie out of the world he suffered no man that professed himselfe a Christian to teach a schoole but in stead of Christian Schoolemasters he set vp in euery part of his dominions heathenish Schoolemasters Tutors to whose gouernment young schollers that are sent to the Vniuersities are committed haue to deale with children in their riper yeeres euen when the time of setling them in a course is come the very time wherein much good may be done to children or else wherein they may be vtterly peruerted There will be little hope of bowing them and drawing them into another course after they be freed from the gouernment of a Tutor Tutors therefore as they haue need of great wisdome so of good conscience that they may haue the greater care of their Pupils and take the greater paines in teaching them the three forenamed points learning ciuilitie and pietie A good Tutor may doe much to repaire the negligence and amend the defects of a Schoolemaster but there remaine none to redresse the failings of a Tutor children for the most part are past redressing when they cease to haue a Tutor §. 79. Of the negligence of Schoolemasters and Tutors The vices contrary to the forenamed dutie of Schoolemasters are these 1. Unskilfulnesse Many that are more fit to be taught then to teach take vpon them this weightie calling Some haue not sufficient learning some againe are rude and know not themselues good manners and some know not the first principles of the oracles of God No good can be expected from these 2. Couetousnesse All that many seeke is to multiply the number of their schollers and to get as much as they can for boording and teaching they aime more at their owne gaine then at their schollers profit Children are not like to thriue well vnder them 3. Negligence Many are loth to take the paines of a Schoolemaster and thereupon come as little into the schoole as they can take euery small occasion to be gone againe care not how much their children play if they be able to hire a poore Vsher all the burden shall be cast vpon him Little is that fruit that can be looked for from them 4. Want of pietie Many skilfull and painfull Schoolemasters vnder whose teaching children come forward exceeding well in learning thinke it nothing appertaineth to them to teach the grounds of religion so as they altogether neglect pietie Assuredly they want it themselues for were their owne hearts seasoned with true pietie their consciences would moue them to teach it to their children The things of the kingdome of God are like vnto â—eauen which seasoneth the whole batch of dough with that season and sauour which it selfe hath When children spend almost all their time with their Schoolemasters of whom should they learne it if not of them What blessing can be hoped from the paines of such Schoolemasters I might to these adde the ouer-much remisnesse of some whereby children get too great an head and the too great seueritie of others either in frequencie of correcting as if they delighted therein or in the measure thereof as if they had to doe with beasts whereby they affright children make them dull yea and impudent also But these extremes were before handled The common fault of Tutors is altogether to neglect their Pupils Many thinke a Tutor to be a meeretitular matter no more to be required of them but to beare the very name and to vndertake that the Colledge be discharged for their Pupils diet This conceit and the practise answerable thereunto is the blemish and bane of the Vniuersities Many children well trained vp in schooles vtterly lose the benefit of all their former education when they are sent to the Vniuersitie because their Tutors altogether leaue them to themselues and so they are made a prey to idle and lewd companions By reason hereof many parents are vtterly discouraged to send their children to the Vniuersitie The seuenth Treatise Duties of Seruants §. 1. A Resolution of the Apostles direction to Seruants EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ 6. Not with eie-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart 7. With good will doing seruice as to the Lord and not to men 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free THe third and last couple of a family are Masters Seruants  The direction which the Apostle giueth to seruants is in this text set downe Therein he 1. Declareth their duties 2. Addeth motiues to performe them  I. In declaring seruants duties he noteth 1. The kindes of them 2. The manner   3. The extent   1. The kindes of seruants duties are noted in two words Obey vers 5. Serue vers 7.  2. The manner is set downe Affirmatiuely vers 5 7. Negatiuely vers 6 7.  1. Affirmatiuely by shewing what graces are requisite to which purpose he reckoneth vp foure particulars 1. Feare and trembling 2. Singlenesse of heart 3. Conscience to Christ 4. Good will Vnder which are comprised 1. Cheerfulnesse 2. Readinesse  3. Diligence  4. Faithfulnesse  2. Negatiuely by shewing what vices are to be auoided and these are two especially 1. Eie-seruice which is opposed to doing of things as Christs seruants from the heart  2. Men-pleasing which is opposed to doing the will of God 3. The extent of seruants duties is noted in these foure phrases 1.
seruants duties is implied vnder this phrase as to Christ it intimateth the place of a master which is to be in Christs stead In this respect the title Lord is giuen to a master The word which the Apostle vseth in Greeke is that which in the new testament answereth to that proper Hebrew name of God Iehouah and it setteth forth the absolute soueraignty of God and power ouer all creatures which power Because the Father hath giuen to his sonne as Mediator God-man he is called the one or only Lord and because masters by vertue of their office and place beare Christs image and stand in his stead by communication of Christs authority to them they are called Lords yea also Gods for that which a Magistrate is in the Common-wealth a master is in the family Hence it followeth that seruants in performing duty to their master performe duty to Christ and in rebelling against their master they rebell against Christ as the Lord said to Samuel of the peoples reiecting his gouernment they haue not reiected thee but they haue reiected me that I should not raigne ouer them Is not this a strong motiue to prouoke seruants to all duty and to restraine them from rebellion if it be well weighed what Christ is it cannot be but a weighty reason For though masters should neither reward their good seruice nor reuenge their ill seruice yet will Christ doe both §. 41. Of the second motiue the place of seruants The second reason is implied vnder this phrase as seruants of Christ it noteth the place of a seruant which though it may seeme to be a meane and base place yet is it indeed an honourable place Men count it an honour to bee seruants to a King but Christ is higher then all Kings On this ground the Apostle saith Art thou called being a seruant care not for it and that vpon this reason He that is called in the Lord being a seruant is the Lords freeman This reason is to be noted against the conceit that most haue of a seruants place that it is so meane and base as there can be no honour nor comfort in doing the duties thereof But that is a foolish and vniust conceit looke to Christ the highest master and there is as much honour and comfort in doing the duties of the lowest seruants place as of the highest masters §. 42. Of the third motiue Gods will The third reason is implied vnder this phrase doing the will of God which declareth the ground of seruants subiection God in his word hath plainly made it knowne that it is his pleasure that they who are vnder the authority of masters should obey them therefore as seruants would please God they must obey if they refuse to obey they thwart the will of God This also is a motiue of moment for Gods will is that marke which euery one ought to aime at and it is much vrged by the Holy Ghost as a generall reason to all duty in these and such like phrases This is the will of God So is the will of God vpon which ground we are exhorted to vnderstand and to proue what is the will of God Good reason there is to presse this reason for 1. Gods will is the very ground of goodnesse things are therefore good because they are agreeable to Gods will Gods will giueth the very being to goodnesse 2. Gods will is a rule to square all our actions by euen as the kings statutes and proclamations are to his subiects 3. It is a perfect rule the law of the Lord is perfect so as we may be sure not to swerue if we hold close thereunto 4. It is a sufficient rule it will giue euery one and among other seruants direction how to carry themselues in euery thing they take in hand yea in euery thing that appertaineth to them For Gods word is giuen to make vs perfect thorowly furnished vnto all good workes 5. It is a good warrant to iustifie vs in all our actions so as going along with it we need not care what any man can say against vs. If a man be sure that he haue statute law or the kings proclamation on his side he is bold From this reason which is of such weight I gather two propositions to adde force to this motiue 1. That seruants obey their masters is no arbitrary matter but a necessary duty not left to his will whether he will doe it or no but a thing whereunto he is bound and that not only by ciuill constitutions of men but also by a diuine institution of God so as it is not only a matter of ciuill policy but also of conscience to be done for conscience sake 2. That no creature can dispence with seruants so as they should be exempted from doing their duty to their master If they could they were greater then God and their will aboue Gods will Among creatures masters themselues are to be reckoned now because it is Gods will that seruants should be in subiection their masters cannot exempt them from it Masters may let them goe free but retaining them as seruants they cannot exempt them from a seruants subiection Wherefore though masters be carelesse in exacting dutie yet let seruants be conscionable in yeelding duty because it is Gods will §. 43. Of the fourth reason the reward of good seruice The fourth reason is plainly and largely expressed in these words Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free The generall summe whereof is a Declaration of the reward of good seruice To which purpose saith the Apostle to seruants in another place Of the Lordye shall receiue a reward This first is to be noted to adde force to the former reasons For if any aske what if masters stand in Christs stead what maketh that to the purpose surely it maketh much to moue seruants because masters stand in his roome who will reward that which is done for his sake If againe they aske what benefit is it to be Christs seruant it may be answered very great for Christ will reward all his seruants If further it be asked what is gotten by doing Gods will Answ Euen that which all aime at reward for seruice As this addeth weight to al the other reasons so is it in it selfe a weighty reason as weighty as any can be to our corrupt nature Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places But hauing before handled this generall point of reward I will here more distinctly shew what kinde of reward it is wherewith the Lord will recompence the good seruice of faithfull seruants Gods reward is both of temporall and eternall blessings The temporall blessings which heretofore God hath bestowed on faithfull seruants and which on that ground other like seruants
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